Christian worldview DR Herman Bavinck

http://www.samuelzwemerseminary.com/
BEARING ^ 

the overdaclit of the Rector of the Free University 

Amsterdam 

on October 20, 1904 

held by 

Dr. H. 'Bavinck. 




CAMPS. - JH BOS. - 1904.



At the beginning of the nineteenth to the twentieth century 
many men of an attempt bold, to 
determine the hundredth time, that when character 
was closed, and, if only approximately, the 
to indicate, where they consider the flow direction 
of the life is further moved forward i). But the area,
leaving was incalculable, was so vast, and the far- 
phenomena, who attracted attention, were so many- 
carefully, important and complicated that no one has succeeded, 
the past century gesnelden circle together under one formula to 
summarize, or the direction of the future by a few character- 
pull to describe. While one of the characteristic
last century sought in the awakening of the historical or 
physical science, established another attention 
the expansion of traffic, on the significance of the 
machine being, the desire for emancipation or the devel- 
development of democracy. And while some of opinion
were that we live today in the sign of neo- 



1) Example sake they only reminded of HS Chamberlain, The Ground 
layers of neunzehnten Jahrhunderts. 5te Auflage. Munich 1904. Th. Ziegler,
That Geistigen und des socialists Stromungen neunzehten Jahrhunderts, 2te 
Aufl. Berlin 1901. Ludwüj Stein, An der Wende of the Century. Frei-
burg in 1899. 



you 



mystical or neo-romanticism, others ruled that psychologists 
gisme or relativism, autonomy or anarchy accurate indication 
were of the direction in which we move. 
Truth may therefore lie in all these names, 
none of which they express the fullness of modern life. 

For what in modern times before all things affects us, 
that is the inner discord, which he consumed, the on- 
quiet excitement, and he is driven. The
fin-de-siècle period is characterized as a transitional 
era, a name that does not say much, because every time a 
time of transition. But it is her oddity for
part located in the fact that every hair as an era of 
transition feels that each realizes that it can not remain so, 
and that an even stronger than the other to be soon 
passing desires i). There is a disharmony between us
thinking and feeling, between us and act like. There is
discord between religion and culture, between science 
and life. Missing one "einheitliche" world and life
consideration, and therefore this word the slogan of the day 2) 
and the check for the work, which all take part, 
those interested sympathize with their time. 

After yet the, period of Renan "with her natuurwe- 
tenschappehjk materialism, its religious modernism, its 
moral utilitarianism, its aesthetic naturalism and its policy 
liberalism has lost power over the spirits, there 
a younger sex risen, that, disappointed in the well 



1) Ziegler, tap bl. 561 v.

2) About origin and meaning of the word can refer to: 
James Orr, The Christian view of Grod and the world. Edinburgh EUiott
1893 bl. 1. 415. AM Weisz, who religiö3e Gefahr, Freiburg Herder 1904
bl. 106.



generated but not satisfied expectations, again tormented 
is by the mj ^ steriën of it. There is one new
generation occurred, that the insight that we licked the zoo 
have been far, has been exchanged for the acknowledgment that 
surrounds the unknown and unknowable us from all sides. 
Besides, on the one hand, continuing with dweepen 
science and culture, there is on the other side, a back- 
to perceive a mystical idealism, to a vague time 
belief in invisible things, that his influence in every area 
asserts. To whether we prefer, we can one pubic
telooze application of naakste egoism behold, and 
one dedication to the community, which, even in its sick 
ascetic and communist forms, fills us with reverence. 
In literature and art changes the flattest realism with the 
hefde for the mysterious in nature and history and 
the worship of the symbolic off. The patriotism degenerates
here in narrow chauvinism and is there to "homeland- 
defenseless humanity "sacrificed.'s theory of 
environment and the racial instinct faces his denies 
by the hero-worship, the cult geniuses and the apotheosis 
van den, superman ". Besides a historical sense, already 
the existing glorified, we discover a revolutionary 
urge that all historical despised. Repristinatie and eman-
pation struggle with each other for the spoils. Marx and Nietzsche ^
together to solicit the favor of the public. Between social-
ism and individualism, between democracy and aristocracy, 
between classicism and romanticism, between atheism and ' 
pantheism, between unbelief and superstition winds the be- 
civilized humanity back and forth. 

Colloquially in both directions, however, the aversion 
Generally, no doubt, Christian faith. In which one



8 

themselves also differe, it is established that the historical Christ 
tendom its demise. It does not fit with our
Kopernikaansche worldview, our knowledge of 
Nature and her immutable laws, our mo- 
ern culture, the "Diesseitigkeit" of our life conceptions 
tion, in our estimation of worth materieele goods. The
thoughts of Scripture can not be more insert into 
As part of our ideas. Very Christianity with
are Trinity and incarnation, with his creation and fall, with 
his guilt and reconciliation, with its heaven and hell, belongs in 
one outdated worldview at home and with this 
forever gone, it speaks to us no more sex 
, and by a deep chasm of our modern consciousness 
separated and life. The "Schlagwörter" God, soul, immortal
bility, says Meyer-Benfey, have lost their meaning for us 
run. Who feels today still need to rule over God's existence
to dispute them? We have no more need of God, there is
for Him in our world no more room. Let the old
hermit still continue in the forest, to worship God. 
We, the youth of Zarathustra, know that God is dead and 
i will not get up). 

The coincidence of this renunciation of Christianity 
with the inner discord, which in our modern life 
However affects, gives rise to the question whether both phe- 
remains sometimes stand in causal connection with one another. 
And this question is all the more to us, if we 
see that no one over the loss of the Christian religion 
and each can be comforted at finding one new 
religion is conceived. For though there are thousands who say



1) Meyer-Benfet /, Modern Keligion. Leipzig, Diederichs 1902, p 130.



with the mouth, not only Christianity but all- 
religion has settled, day by day, the number increased from 
those who call for one new religion, a new dogma 
and a new morality. The time when the time for the
religion was passed counted flies itself with great speed 
of passing our eyes. The expectation that science,
sound art or religion would create unnecessary 
still cherished by few. It is precisely the loss of
religion does all automatically and in great numbers to the invention 
managers of new religions arise. The vreemdsoor-
most beautiful and wildest elements are build. It is
there for the synagogue at Darwin and Haeckel, in Nietzsche and 
Tolstoy, in Hegel and Spinoza, one is traveling on the basis of 
the history of religions, countries and nations off 
and looking for his liking in India and Arabia, in Persia and Egypt; 
it borrows for constituents to occultism and tlieo- 
sophie, to spiritualism and magic. And everything is taking to
made object of religious veneration, world and man- 
of, heroes and geniuses, science and art, and is tailor- 
society, spirit world and force of nature. Each has its
own divinity. G-odsdienst not only hot, but in many
become one private affair, they regulate 
at will. And yet they all hope, in this sense
laboring to "Weiterbildung of Religion", a 
new religion to come to a Diesseits .. and .. Weltre- 
ligion "which supranatureele and .. jenseitige" Christianity 
can i replace and compensate). 

The Christian religion sees this search and grope her eener 
versmadende humanity not with indifference but still. 



1) AM Weisz, who religiöse Ge'ahr, Freiburg 1904, p 79-110. 



10 

with elevated rest and joyous certainty. She is anti-
thetic against everything under the name of religion now 
to the man being charged. If we mean its right
and to maintain in its essence, we have no choice, 
then firmly take a stand against the schemes of 
the day and the worldviews of his own invention and 
workmanship. From;, Vermittelung "there can not be On.
reconciliation is not thinking. For a coquette with
the zeitgeist of the times are too serious. The deep, sharp
unlike that between the Christian faith and the mo- 
dernen man i) exists, verschaiïen our understanding, 
that parts here impossible that decided choice duty. How
love the rest would also, the battle is imposed on us 2). 

But to despondency therefore there is no reason. 
The enemy supplies ourselves up arms to fight in his 
the hand. For where the atonement which Christianity
offer is rejected, inevitably the discord 
upwards, internally lives in man's bosom. All
disharmony in our being managed it originates, 
that, to the testimony of our conscience, our 
away the sins of God, yet his community not 
may lack. If we reject Christianity because
it does not suit us, proves it at that moment- 
look as indispensable to us. When the world calls: road
Christ, he shows precisely in his death, that He alone of we- 
reld gives life. The fallacies which the modern
human forms of life and world, fits the Christian 
not stupid, it stood diametrically opposed. But on the [tebeter
fits in the world and life, as they are in herself. 



1) Carneri. Der Mensch modern. Volksausgabe. Stuttgart Strauss.

2) Steude, Auf zum Kampfe. Beweis des Glaubens. Jan. 1904 bl. 3-23.



11 

Who breaks away from the idols of the day, the 
public opinion, to the prevailing prejudices in we- 
chains and school chap, whom the things themselves under the eyes 
see sober and watchful, and world and man, after- 
ture and history taking, as they truly in itself 
xijn, that arises always stronger the conviction, 
that Christianity is the only religion whose regarded- 
wing of world and life in this world and this life 
fit 1). The argument of this thesis I ask some
moments Your kind attention 2). 



A world-and ideology by three points 
determined. Of old, the science, the philosophy in
dialectics, physics and ethics classified. The names may in
meaning changed or partly by other, as 
logic (Noetica), natural and mental philosophy replaced 
are, finally, all classification assessment comes back on 
old trilogy down ^). The problems for which the one-
cal human spirit comes to stand, always are these: what is 
the ratio of thinking and, by and are, of 
be and act? What am I, what is the world and what
is my place in this world and my job? The autonomous
thinking is no satisfactory answer to these questions, the 



1) That Christianity, although not in itself a science or wisdom 
desire but religion, yet a definite beschouwinpr Worlds 
inclusions life, is clear in the light provided by James Orr tap 
bl. 3-36.

2) Due to the limited time available for one lecture, could 
only the main ideas of the argument are shown here. Later
I hope to find bree further elaboration. opportunity 

3) Ed. V. Hartmann, Philos. of the Unconscious. Eilfte Auflage. Leipzig,
Haacke 1904. III. 18.



12 

oscillates between materialism and spiritualism, between 
atomism and dynamism, between nomism and antinomianism. 
But Christianity preserves the balance and reveals 
us a wisdom which man with God, but daarm 
also reconciles with himself, with the world and with life. -

That occurs in the first place to the light in the pro- 
problem of thinking and being. From ancient times, the man
thought about it, how the spirit of things outside us in our 
consciousness and could they know in their mind, what 
So the origin, the nature and limits of human 
was knowledge. The fact is clear that we all naturally and
without compulsion, the existence of a world outside us- 
take us to think them through observation and our spirits 
Search telijk property to make, and that we, even so act 
loin, one pure and reliable knowledge of its obtaining 
gene. But the grounds on which rests the belief in the reality
one of our consciousness are independent, and some of which 
deposit is that our working ^ \ ^. lstzijn, by observation and thinking 
enriching himself, meets the world of being? 

As soon as the man has kept busy with this problem 
den, he is almost always the one or the other direction- 
gone, and he has the knowledge to be or are. 
hot sacrificed know. Empiricism relies only
sense-perception, and considers that the process of 
elementary sensations to ideas and concepts, 
to judge and decide us farther and farther from 
reality and removes us only ideas 
to hand doeth, clean subjective indispensable, yet 
only nouns and so not all "flatus vocis" still only "con- 
ceptus mentis "are. Conversely, the rationalism of ear- 
part, that the sensuous perception us a true knowledge- 



13 

provided, it shall only volatile and fluctuating far- 
phenomena under the eye, but leave us the essence of 
not see things, the real knowledge is therefore essential 
not from the sensuous perception, but by thinking out 
Man's own mind brought forth, by self- 
zinning Ie honor we understand the essence of things, the world. 

In both cases and in both directions, the har- 
ceremony of subject and object, of knowing and are broken. 
There is nominalist the world in its parts, in atoms 
set, here is hyper-realistic reality with the idea far- 
eenzelvigd. There is a danger of sensuaHsme and materials
ism, here that of idealism and monism. In both it is
understanding of truth, as,. Conformitas intellectus et rei "lost. 
Because when she falls empiricism with empirical, sensually- 
observable reality together, and running at the rationalism 
it out on line of thought with herself, on 
inner clarity, to think necessity. So finally
in both directions rises the question whether there is and whatever 
truth. 

Now, however, the truth is essential for our well-known 
power and therefore the aim of all science. If there are
no truth, is therewith also all the knowledge and know- 
nity. The Christian religion therefore disinterest first herein
her wisdom, that they might know the truth and does maintain-i 
as one objective reahteit, those of us working independently ^ 
consciousness exists and that by G-od in his works of nature 
and grace for us is displayed. Thereby in accor-
tion is every man spontaneously from the conviction that 
the objective world exists outside him and so exists, as 
He teaches at pure perception they know. Doubt is
not occur to him. First as he later realizes seeks to



14 

give the reasons why and on what grounds he even so 
proceeds, doubt may arise with him regarding the 
his lawful act. Because firstly, the
and the distinction between physical distance actually- 
bility and psychological sensation so great, that of 
Understanding and cooperation absence seems to 
can be. And at the other one is the adoption of the reality
eener outside world and rely on the truth of 
sensuous perception one so spontaneous act of faith, that 
it failed to astute reflection, its know- 
to show. schappehjk character Who here does not
faith will go, but conclusive evidence requires, bars 
is the way to science and has his foot on the light- 
put lend path of skepticism. 

This slip already happens then, if one asserts that 
Immediately we know nothing but our own sensations 
and performances. Who says so, has been in the snares
of idealism can be caught and there is by no 
reasoning more out free. Because the same is true than
all the evidence, which he later for the reality of the outside 
world, properly and for the reliability of sense-perception 
would argue. No law of cause and effect can
him that the principle and principle of idealism 
accepts, cast out of the magic circle of his for- 
statements, may he to one only from a representation 
other decisions, but never crosses one's reasoning 
gulf between thinking and being. Also voluntarism
can do no service here. For the opposition, then our
will encounter, again the view of idealism, 
as well as that one wants to voorsteUing itself, and will and counter- 
position are not two of my consciousness independent 



15 

realities, but two bewiistzijnsacten which one to another 
certain proportion. The idealism adopted in principle
late for realism, even for critical and transcendental 
realism no place on, there is no evidence as possible, 
that the category of causality transcendent validity be- 
is because they do have power can in a world that 
exists, but not in a world whose reality purchased 
to be proved. 

With all of this is not to deny that it is only by zjjn 
the deiijcen, the object is known only by the subject. 
No one will deny that a man in the sense 
itself can not see passing in the street and not in 
own shoulders can stand. We know the outside world
only through our sensations and never its 
outside this to approach. Who trusts no knowledge, for-
that he has been able to control them, they, beside himself to, 
allows to know a onmogelijken and ongerijmden Eisch. 
Because knowing is always true and can never be other than one 
relationship between subject and object. As soon as one of the two
is lost, there is no longer know. 

But this acknowledgment, that only knowledge of the 
object by the subject, is very different from the idea- 
cialist assertion that the subject owmiddelhjk only be 
own perceptions and representations knows. Object, immedi-
immediately object of knowledge are our sensations and 
performances only then, if we to psychological study 
devote ourselves and start thinking about us. inner life But
Psychology is different from "Erkenntnisstheorie." When we 
the world outside our perception, then the gewaarwordin- 
gene and performances, we therefore receive, not the 
object of our knowledge, but they are the knowledge itself, 



16 

we immediately by observation of things outside 
have received us. In those sensations we have
knowledge does not, at least not in the first place and not imme- 
immediately, those sensations, but the gewaarge- 
wordene. And the sensations we do not conclude
syllogisms, to a world outside of us, who then possibly 
Gansch not exist or exist only we perceive them. 

But in those sensations is the objective world 
itself given us, and this is recognized by us and to- 
accepted, as we perceive them. Of course, that awareness-
sensations oft impure and wrong, our senses zija 
defective and our subjectivity also exerts on the observation 
influence. But this crude and inaccurate in the sensations
things that only remedy is by constantly repeated, 
strict observation, does not affect the conviction, 
that we in the perceptions and representations one be- 
have reliable knowledge of objective reality. 
Even the qualitative properties of things as colors 
and sounds, are equal now again more widely recognized 
is, not only from a specific innate energy of 
to explain senses but are give due thanks to the 
external stimulation of certain nerves i). 

Now this is the fact that all sensation and for- 
statement is based. Whoever denies undermines all
truth and science. He comes with Nietzsche to the
teaching that subject and object are two absolutely different spheres 



1) Trendelenburg, Logical Investigations II 476 v. EL Fischer, who 
Grundfragen of Erkenntniss theory Mainz J887 bl. 240 v. Wundt, Grund-
riss of Psychology 1897 bl. 52 v. Sick, Leitfaden der Physiol. Psych.
Jena 1900 bl. 30. Eeinke, Die Welt That as 25.97. Eisler, Wörterbuch der
Philos. Begriffe. I 2te Auflage 269 v.



17 

, that the man himself always in the know in the 
state road and his subjective sensations ever 
the things covered. Logical inference is it, with
claiming that there is no world of his same philosopher 
and not a kingdom of truth, the "apparent" world is the 
and some so-called "real world" is our 
bijgelogen. It's just a moral prejudice and an ascetic
ideal, that the truth has more value than the appearance. 
The only word that in the New Testament value 
has, the skeptical question of Pilate, what is truth? i)
Only then there is knowledge of the truth as possible, as we 
based on the fact, that subject and object, and to know that 
his answer to another. This fact is in the immedi-
diate sense of all men and fixed by all, 
who still believe in truth and science, consciously or 
unconsciously accepted. To science is the task opgedra-
gene to explain this fact, but if they can not do this, 
it will nevertheless, on pain of suicide, unimpaired to 
leave. And statement it will only be able, as
they inform late by the wisdom of the Divine 
Word, which gives us the confession on the lips of God explains the 
Father, Almighty, Maker of heaven and earth. 
Behjdenis This is not only the first article of our 
Christian faith, but also the cornerstone of groudslag and 
all knowledge and science. In this behjdenis can only be
understand and maintain the harmony of subject and object, 
of thinking and being. The organs of our observation are therefore



1) Rittelmeyer, Friedrich Nietzsche und das Erkenntnisproblem. Leip-
Zig Engelmann 1903 bl. 6. 16. 33. 60-62. Also, according to Stein, An der Wende
des Jahrh. bl. 22 changes the truth of the time.

2 



18 

under the gemeenschappelijken origins related to the 
elements, from which the whole universe is composed and do 
us all know the world is, in a special way 
and of a peculiar side. In each of these lives one
specific energy, but one energy, which corresponds to 
the various effects that the objective world 
going out on the senses. 

Therefore take all intellectual knowledge with the sensuous 
perception its inception. To acquire knowledge refers
Scripture man not to his own reason, but to 
the revelation of God in all his works. Lift up your eyes
high, and see who has created these things. To the
law and the testimony, they will see no light differently. 
Those who reject the Lord's Word, no wisdom 
have. This is the truth of the empirrisme, it has been
one reality, in which the sense-perception of the subject 
answered. 

Much greater weight given the relationship of subject 
■ object and yet, as the man from the sensuous perception 
through the mind rises to science. 
Behold Ingen, if taken in clear sense and not to the 
face limited observations, are indeed the foundation 
And the matter of our knowledge, without her, the concepts 
empty, intuitions without concepts as well as the blind 
continue. But if the human mind from the representations
concepts and will form part of this again judgments and decisions 
one, has been a pretense, as if he were the bottom of the 
ïkelijkheid leaving and going to build castles in the air. 

One may well finish this serious objection, by 
to say that all of them unpractical and useless meta- 



19 

physics, but this is no answer, the man of know- 
landscape worthy. The thinkableness Icen and Severability of the world
is certainly the assumption of all knowledge, but under- 
theorem is of so much importance that they hold thought and 
must be justified. Who scientific labors,
to themselves and others aware of his actions and 
to give. If we were inclined to this objection
ignore them, we today by empirios would 
Criticism also be tapped. ungentle on the fingers Because
not only Nietzsche calls the concept of the "Begnibnisstatte 
einer Anschauung "i), but also of Mach and Avenarius 
considers that, when we speak of a body, only 
certain facial, tactile and temperature observations were 
ly and objectively given. The world exists for their
meening not physical things and psychological subjects, 
but of colors, tones, expressions, temperatures, rooms, 
times, etc., which is the simplest constituents of our 
sensation. When we nevertheless speak of bodies
know, this will occur only because we each sensation 
not to mention each individual and thus, in prac- 
cally and Õ Economic importance, a number of sensations, 
which usually occur iu connection with each other, to one 
group summarize. Representations, concepts answer
not to one objective reality, but are abbre- 
viaturen, "Gedankensymbole" for a group of usually 
common elements in connection with each other. They have no
intellectual but only physiological value, they serve as 
relief, for the time being to orient ourselves in the world and prac- 
to his service. dramatically from They are not the bodies that the awareness-



1) Rittelmei / there, tap p.15. 



20 

produce sensations in us, but they are by us 
formed groups of sensations, that the bodies 
form. And so it is not only the objective world,
but also subjectively with man made. It is not I
objectively existing reahteit, but nothing but a ge- 
usually group together common elements, constitutes 
so not a real but only one idealistic, denkoeconomischfr 
unity, and change every moment i). 

Now is indeed the indisputable fact that our pre- 
theses compounds are a multitude of different, 
generating sensations received by our respective senses 
things, and concepts are in turn abstractions and 
combinations, is formed from a large number of divergent for- 
theorems. Experimental, mathematical proofs are
not deliver, that our ideas and concepts 
meets one objective reality. If such be-
point requires, before he one objective world of 
subjects and objects believes, set one condition, which 
no wise is subject to fulfillment. Even he is
then forced to obey the sensations all trans- 
deny transcendency value, because here there is no 
sufficient to bring the sensations argument 
by one objective world of colors, tones, movements 
etc. are caused. But even for this one shrinks
skeptical consequence back, the nominalist conception 
of ideas and concepts and makes all Avetenschap 
1) Mach Popularwissenschaftliche Lectures. 2te Aufl. Leipzig Barth
In 1897. Yellowing. Hönigswald, Critique of Mach Chen Philosophie. BerJin
Schwetschke 1903 bl. 9 v. Related is the immanent philosophy of
Schuppe, cf. Dr.. A. Schapira, Erkenntnistheoretische Strömungen of
Gegenwart. Schuppe, Wundt und Sigwart as Erkenntnisstheoretiker
Bern in 1904. 



21 

all truth to a chimera. By the way, this is by
Mach also recognized himself again. Because after the first sub-
subjectively character of all ideas and concepts in the 
light has made, he still presently show, then, that the 
formation thereof by the practical, oeconomische, teleolo- 
Belgian side commandments of our cognition, and the 
obtaining science is necessary. Because "all unsere
Bemühungen, die Welt Inge Thank abzuspiegeln, warenfruchtlos, 
wenn es nicht dependable for in bunten dem Wechsel zu Bleibendes 
finden. "The creation and application of knowledge is" an 
eine grosse Bestandigkeit unserer Umgebung hardcover. "How now 
such a resistance to Mach's position in subject and object 
is found, it is difficult to see. in It finally comes
amounts to regarding the oeconomische man, for the sake of his 
interests, subject and object attributes to one resistance, 
they do not have to herself. It is the man who order
and regularity in the phenomena and brings them even so to 
makes nature. He creates the need for science
"Hinreichende Gleichförmigkeit unserer Umgebung''. The far-
position here, as in Kant, self "that Gesetzgebung für die 
Natur 1) ". 

The empiriocriticisme finally puts so yet again, despite 
herself, sure testimony on that being a science, 
slightly resistant permanent change in the phenomena, and 
Thus a being, an idea of ​​things presupposes. And when they
considers that the object is not to find transmits it 
from the subject to the object, and let it natural for- 
lakes by man. 

However, this is still no more than a poor one. Because



1) Hönigswald tap 27. 



22 

either: the human mind wants to do this whole- 
randomly, without the objective world there is some foundation 
provides for - then the phenomenal world, through our 
created spirit, nothing but a dream and, to Nietzsche. 
word, there simply bijgelogen by us. Or the mind
do this right, so it acts to his innate nature 
and orphans; than this, presupposes that nature, even so by the 
sense interpreted becoming, itself before the data 
contains. And then not only the mind subjectively, but
also that objectively exist in nature and thought out idea 
emerged. "Delete all Denn says rightly Deber-
cal line hoogleeraar Ferdinand Jacob Schmidt, das nicht bloss 
Subjective, empirical Surely Heit sondern Objektive Wahrheit 
ausdrückt, gegründet ist auf die aus der allgemeinen Geistes- 
einheit up univers des Lebens und Dasein entspringende 
Categories, Grundsätze und Ideen, und ohne diese gibt es 
keine Wissenschaftliche Erkenntnis, welches auf Sondergebiet 
sie auch immer gerichtet signal may i). And H. Rickert showed
in his book on "The Limits of naturwissenschaftlichen 
Begriffsbildung "emphatically reasons, that the world- 
beheerschende good will the supposition of all our thinking 
and knowing is 2). How we use or Keeren, we come up with
the concept of truth and science, if we non-biased 
divided and consistently thinking, when Christian theism out. 
For this teaches us that all things by the wisdom, 
the Word of God are produced and therefore naarAugusti- 
nus' word rationes in size, number and weight of. 



1) FJ Schmidt. Der Niedergang des Protestantism. Berlin Weidmann
1904 bl. 4.

2) Take. also: Der Gegenstand der Erkenntniss. Einfülmiiig ia that
Transzendental-philosophy. 2te Aufl. Tubingen Mohr in 1904.



23 

The Scriptures do not understand this patheistischen in that sense, which 
all things inhoiidlooze "Reason", from the 
unconscious subnatural "Ueberbewusste," from alogischen want 
or blind force of nature would have emerged. Because the
were the ideas that are in the world, it was once the far- 
clearance of origin heur find? Just as' the
materialism is able to understand the mind as a 
product of metabolism, it is possible to atheism, 
to the world of the unconscious, or reason or want this hot, 
to explain. If the content of our world may know,
it must be ready and distinguish themselves before imagined. 
Only in God while the yrpoyjwTt ^ of all things, these 
all together «pxve/jwo- ^ ^ of his thoughts. Universals
in re, because they ante rem in the Divine consciousness 
existed. The world may not be known to us
if it did not exist, but it would not exist, if they 
not advance true thought by God. We know the things,
because they are, but they are, because God has known i). 
The doctrine of the creation of all things by the word of God 
is the explanation of all and know, the assumption 
the correspondence between subject and object. Just as the
senses correspond to the elements of things, so 
meets the mind to the idea that these elements 
as to things, to bodies, to a nature and world far- 
binds. Because ro fiXzTToixzvov not iv. has become tpxtvofiiuuiv,
Heb. 1: 3, the male Uspxrx ^ icu works from his
vooufjcvjx ^ be seen by the youc ^ Rom. 1: 18. The
universals in re going along the way of the senses which 
company by thinking efficacy of the vodc in our 



1) Augustine, Conf. XIII 38. The civ. Dei XI 10.



24 

awareness. The world is our spiritual and can only
property, because she herself mentally, logically, there 
and tranquility in mind. 

Thereby we are still winning this great and important advantage, 
that the truth objectively ahead displayed in all the 
works of God's hands, in nature and history, 
creation and recreation. It is able to know our we-
advance science, as the fldes the fides quae, in terms of cre- 
ditur. Scibilia sunt mensura Scientiae i). And deeper Tripped
thought, is included in all truth Wisdom, m 
Avoord, that in the beginning with G-od and was himself God. Who
Wisdom denies this, undermines the foundation of all 
science, because qui negat ideas, negat Filium. At Chris-
telijk position is lost all autonomy of the mensche- 
seem to mind, as if his own reason and own resources 
could bring forth the truth. The man is not the
creator and not the maker of the world his mind 
does not write to the nature of her laws, and the 
wetenschappehjk research the things he has not 
in focus. kangorieën his But conversely, the
man his perception and thinking to conform to the 
revelation of God in nature and grace. "Nicht hat sich that
Wirklichkeit nach unserer Vernunft zu focus, sondern unser 
Thinking muss auf Grund eines der Gesamterfahrung geese 
Weltalters that von Gott in which Wirklichkeit verwobene Meta- 
physik blosszulegen suchen "2). To the realm of true- 
of going in, we need to be children. Naturae Parere,



1) Willmann, Geschichte des Idealismus II 403. 

2) Portig, Das Weltgesetz of the youngest in the Kraftaufwandes Eeichen 
der Natur. I. In der Mathematik, Physik und Chemie. Stuttgart, Kulmann,
1903, cited Beweis des Sept Glaubens -. Oct. 1904 bl. 260.



25 

libertas; libertas ex veritate. All knowledge is in confor-
tion of our consciousness to the objective truth. Someone
therefore knows the truth as much as he she is oppressed. 
To vestaan ​​the truth, one must be from the truth ^). 

But also in sense-perception and science, in 
voorsteUingen and concepts will not the human mind 
stand. With this he is still not satisfied, but above both
he seeks out comprehensive wisdom. Science and
wisdom are undoubtedly closely related, but they are still 
not the same. Formerly usually the gold award
Aristotle, that science existed in cognition by rei 
causam xwoximam ^ wisdom contrast stretched to 
cognitio rei per causam primani, and this award bhjft 
to this day in force. However, where it is in the
last century, a reaction against the a priori speculation 
Hegel and his school, the wisdom of the inheritance of characteristics 
niche banned, and all metaphysics right to exist 
denied. Science had to positivistischen sense to
study of phenomena and their interrelationship 
be limited. And as long as the science itself in the delusion
lived and others gave the illusion that they all riddles 
of world and life would resolve, they could in naive innocence 
all philosophy deem unnecessary. But then with continued
study the mysteries of all sides increases, also had 
wisdom will somehow again assert her rights and 
in the field of human knowledge a place for itself 
claim it. Metaphysics, philosophy, world-and life-
inquest today celebrates therefore its glorieuzen back- 



1) Wülmann, Geschichte des Idealismus II 993. 



26 

time, not only in theology and humanities i) 
but also in the science of nature 2). The human
spirit guided in its search for knowledge no limits 
set, not even by Kant and Comte. If science
quenches his thirst for truth, he seeks eager to 
the source of wisdom out. He has not only
a perception and understanding, but also one 
reason, only the "Unbedingte" peace and satisfaction 
can find. 

The distinction of the wisdom of science cuts 
However, her relationship with this not. From priori spe-
lation true wisdom is not served, the hair is not 
rarefied theories but knowledge to do. reality of 
Just as the sensuous perception is the basis of all scientific 
munity, and so will the results of science 
starting point of philosophy. Yet it is not true that
the philosophy being nothing would samenvattingvan 
the results of the various sciences and they only 
would have to turn when the wheels of an hour together 
work 3). Wisdom is based on science but on bhjft
not stand her. She strives top science and searching
the principia Grima to penetrate. They do that already,
if they are one special group of phenomena, religion, 
morals, law, history, language, culture etc. to object 
makes her thinking and reflection leading 
ideas in seeking to detect. But it does so above all, as



1) Wobbermin, Theologie und Metaphysik. Berlin 1901. Groeneicegen, The
Theology and her philosophy. Amsterdam 1904.

2) Ostivald, Vorlesungen über Naturphilosophie Leipzig 1902. Reinkey
Die Welt as That, 3rd Aufl., Berlin 1903. Driesch, Naturbegriffe und
Natururtheile, Leipzig Engelmann 1904. 

3) Pesch, Die grossen Weltrathsel I 69. 



27 

they are looking for the ultimate grounds of all things and then 
one worldview builds. 

If this be the nature and the object of philosophy is, 
then it presupposes an even greater degree than zinlij ke perception 
and science, that the world peace in mind and ideas 
govern all things. Wisdom is not, in and out
the belief in a realm of unseen and eternal things. 
It is built on the reality of ideas, because they are indeed 
is "Wissenschaft der Idee", because they are the idea of ​​the whole 
in the parts of the general in the particular looking i). 
Silently she starts from the Christian faith, 
the world by wisdom is justified and in its entirety and 
parts reveals all her wisdom, Ps. 104: 24, Prov. 3: 19,
1 Cor. 1: 21. It is the same divine wisdom, which
connects to an organic whole world and in us the urge 
to one "einheitliche" worldview plant. If this 
is possible, this can only be explained there, 
that the world is an organism and therefore as such first 
is thought. Then only did philosophy and wereldbe-
inspection and legal basis of existence, as well as in this 
culmination of knowledge subject and object together voices, as 
reason in our meeting the principia of all his 
and know. And what philosophy demands even so to her being.
that is guaranteed to us and explained by the testimony 
God in His Word. It is the same divine wisdom
the existence of things and our objective thought 
gives validity, that the recognizability and things to us 
sense brainpower bestows; those things iverhelijk and our 
where does his ideas. The intelligible things in the



1) Trendelenburg, Logical Investigations I 5. 6 II 461.



28 

content of our intellect. Both, being and knowing,
their ratio in the Word by which all things Grod 
created ^). 

Out of this high and glorious position which the Chris- 
intentional wisdom puts us, there is finally a surprising 
light on the relationship between religion and philosophy. Both far-
kinship is felt by all the great thinkers and recognized. 
But Hegel was by his dialectical method to the on- 
mount led, that religion primitive philosophy, the 
shrouded in allegory pictorial metaphysics of the 
people, and philosophy thus transformed into concepts religion 
was of thinkers. But he also did at the essence of
■ both, and in particular of the religion, too short. For though the
also, that philosophy one full explanation of the world 
And a completely pure understanding of God could bring this about, 
would the man do not have enough. The thirst of his
. Heart goes out, not primarily to a pure concept of God, but 
for the living God himself. A man will not rest,
before God is his God and his Father become. And now
philosophy may have such a wonderful job and vocation 
have. God himself to her we do not find hand; unto Him
we draw near to Him we enter into communion only 
the way of religion. There is also the deepest thinker no
justification of the concept 2), but only by faith. 
Jesus said, thank God, not the wise and prudent, 
but the children, the children also the philosophers, 
saved. Was even better than the performance of Schleiermacher,
that rehgie and philosophy deduced from two completely distinguish 



1) Wülmann, Geschichte des Idealismus I 279. 433 v. 541 etc.

2) As Dr. OA van den Bergh of Eysinga says, Allegorical Inter-
pretation 1904 bl. 28.



20 

dene needs and funetiën of human nature and) 
therefore both one lasting place in the human 
insured life. But this dualism does not satisfy.
Because the philosophy is limited to the finite and not 
So also comes with God as final cause of all things in 
touch, and religion, man in the first place 
community bringing with God, hence determines his 
relation to all creatures, they go in feeling disorders 
not, but closes very concrete ideas and contains 
in germ always one whole worldview. 

Now one worldview from the nature of things always 
"Einheitlich", so long as we all realms and spheres of creation 
not as parts of the whole have understood, our 
worldview not finalized and completed. Of course,
hereby the question is not, whether we already have far 
spent or ever will know lle- 
nity in skepticism undergo i). 

To atoms or dynamiden (energies) is, therefore the world 
not be traced. The basic concepts of matter and force are together ^
and much more individually INSUFFICIENTLY to us- 
to give an explanation of the boundless wealth 
of phenomena that occur in nature to us. 
Even Plato, the world of sense, and Aristotle, who 
unsung world of ideas, all one-sidedness here not 
can avoid. The truth is our first by the
Scripture done by hand, as she learns that things, 
because they come from thoughts of God xoXuTroiyuXoq a-sfcx are produced- 
come, each by its own nature and name distinguished 
subunits, and that it therefore in their nature, is nevertheless a lot and in 
their unit are different. 

Nature is so in view of the Christian religion 
much broader and richer than the notion that it in the he- 
dendaagsche science prevails. And that was previously
days generally the case. Nature encompassed all created things,



1) By the energy sector Ed. von Hartmann, Die Weltanschauung der mo-
dernen Physik 190-199. Philos. des TJnbew. II 48S v. Reinke ^ Das energy
getische Weltbild, Deutsche Kundschau, Marz 1903, hl. 358 v. Die Welt
as That. 142 v.



39 

the spiritual as well as physical. Sometimes the
concept further expanded and also increase the Creator 
appropriate. God was the kind naturans, the kind summa, and
all that is, both the Unseen and the Visible, the 
creative if it were created, was among the one 
summarized the name of nature. But even if one concept,
same happened in the rule, limited to the creatures, 
one was thinking absolutely not only to the physical, 
but also to the geestehjke creatures. There was so-
or one kind spiritualis as one kind corporalis, and 
not only one but also one corporis physics physics 
animae. Gewoonhjk was the physics or the scientia
corporis naturahs limited, but she had still beside him 
pneumatics, that the doctrine of God, of the angels and 
of souls treated i). But gradually has
nature and physics one much scarier meaning obtained; 
nature now commonly refers only to "das sinnlich 
Aeusserliche und dem Geist Entgegengesetzte, "and physics 
has become the knowledge of the molar and molecular 
movements, the doctrine of the laws of the lifeless 
naturally occurring phenomena 2). 

At beperlvte field of nature, the mechanical 
Statement of verscliijnselen perfectly right to exist; 
there is no one who remembers to challenge this. But
it is one-sided, to this small part of nature with the after- 
ture itself assimilated in her wholeness and methods 
the who rightly applied here to all other far- 
phenomena to explain. Yet this by proponents
of atomistic-mechanical worldview often 



1) Alsted, Encyclopaedia September tomis distincta Herborn 16301631,668. 

2) Eisler, Wörterbuch sv Natur, Physik. 



40 

historians. Haeckel's monism barrel in the sense, that there
but one, Weltgesetzlichkeit "is, n.1. causal mecha- 
mechanism and calls all other simple dualistic theory, 
transcendent and supra-naturalistic. If Dubois-Reymond
life and consciousness metabolism inexplicable eight, 
He gives therewith a program of metaphysical dualism ^). 
If Wundt's psychology even as a peculiar mental 
science maintains, he has the monistic, materials 
cally position for the dualistic and spiritualistic 
traded 2). The conception of the soul as an independent,
incorporeal being, is dualistic and supra-naturalistic. "Denn
sion behauptet that Existenz von Kräften, welche ohne materielle 
Basic existiren wirksam und sind; fusst sie auf der Annahme, 
ausser dass der Natur und über eine nor geistige Welt 
existire, immatérielle eine Welt, von der wir durch Erfah- 
Delete rung und nichts delete unserer Natur nach nichts 
j können "3). Nature is simply the world of here 
I identified physical phenomena, and mechanical 
elevated to the scientific explanation eenig; all that in 
above goes out, supranatureel, a miracle, and miracles 
of course impossible! 

But how one-sided and narrow-minded view of this 
nature and science is, it still remains many hearts 
enchant 4). Whose mechanical worldview as well
unsustainable have disclosed, keep her anyway heimeüjk 
still celebrate as the ideal of science. Noode is
of one or another area admitted that since the mechanical 



1) Haeckel, who Weltrathsel bl. 209.

2) ib. bl. 117. 109.

3) ib. bl. 105.

4) Busse, Geist und Körper, Leib und Seele. Leipzig 1903 bl. 23. 414



41 

cal explanation is insufficient and one must teleological 
replaced or supplemented. Zoo Keinke acknowledges that
also causes in living nature alongside causal finals 
work, but for the inorganic nature takes it exclu- 
tendencies "Kausalwirkungen" to i). And elsewhere he gives the impression 
that one, kosmische_ Vernurift "only for the declaration of 
the organic beings to be adopted, and the 
immutable and natuurwettan bound by its limited 
is, it seems to be not a creator of all things, but only 
a "Weltuhrmacher", "which oberste Ursache in Bezug auf 
das Dasein of Organisms "2). Others know the 
teleological principle to a smaller office. While
goal impossible without consciousness and the reign eener 
speech in the world is improvable, there can be according to L. Stein
are first spoken of purpose, if an organic substance 
occurs with consciousness in the world, so there is no tran- 
transcendency, but only immanent teleology ^). 

But this view is dualistic so that they no 
can eventually satisfy. Nature and history can
not separated in this way next and hostile 
each stand. However, from a logical point of view, the me-
mechanical worldview still preferred, 
because they are such a crack in the world and such a fracture 
avoid in our thinking. 

But the theory that the world as a machine understand 
would be mon is nothing but a poor bias. Already
know in physics and chemistry, that only a relatively 
specifically small part of reality relates is piece- 



1) Eeinke, Die Welt like That 259. 

2) ib bl. 297 v.

3) Stein, An der Wende of the Century bl. 17 v.

42 

work, and bounce around on the frontiers of knowledge. The nature
offers her more simple, inorganic phenomena, 
Nageli according to science, the same difficulties, 
as the creation of awareness and consciousness i). The
studies in chemistry have in recent years so 
demonstrated clearly as possible, that the world of the small 
as wonderful as that of the great, and the un- 
catch viewer full riddles and mysteries. The small-
th corpuscle that observed in strong lighting can 
be, is yet again a world in itself, and the atoms, 
formerly regarded as so simple, turn inward as 
to be like the stars in the firmament 2). enigmatic And
the mystery of the world is increasing, as we of the 
lifeless to the living, the food for the spirit of 
nature to history proceed. This wealth of
, of which the unknown thousand times greater than the be- 
is known, mocks the statement from one mechanics of atoms. 
Then only will and the unity and diversity, 
both it if it be to his right, as we 
mechanical and dynamic worldview by the organi- 
replaced tronic 3). According to this, the world is not monotonous
eenerlei, but it contains a fullness of being, a wealthy ex- 
change of phenomena, one motley multitude of scoop- 
remains. This "Verscliiedenheit ist der Dinge that Voraussetzung
of geese Weltprozesses, wenn etwas derzelbe bewirken 
soll, was es ist nicht selbst Anfangs ^). "There are lifeless 



1) Eertwig, Die Entwicklung der Biology in 19 Jahrh. P. 27. 28.

2) Dr. J. Classen, Naturwiss. Erkenntniss und der Glaube an Gott. Ham-
burg Boysen 1903. 

3) The concept of organic and mechanical please consult Eucken ^ 
Geistige Strömungen der Gegenwart, Leipzig Veit 1904 bl. 125-150.

4) Portig, cited Glaubens Beweis des Sept. - Oct. 1904 bl. 259.



43 

and living, organic and inorganic, inanimate and animate ^ 
unconscious and conscious, physical and spiritual creatures, 
which differ in nature, yet all included 
in the unity of the whole. 

These organic consideration has already immediately above the 
mechanical for this, that it is heart wider and wider 
of tin. The mechanical view is exclusive, it demands
the whole world for himself-but regarded the organic- 
wing also recognizes the justice of mechanical explanation, 
on its premises and within nature itself by its ge- 
suggested limits. It is only against the aprioristischen
demand that life, consciousness, freedom, goal is mechanically 
have to explain, because any other explanation OMVE- 
Scientific would be. Because if a scientifically-
seeker the mechanical explanation of life impossible 
eight and then to the hypothesis of life's refuge 
takes, he is - apart about the correctness of his materieele 
hypothesis - formally entitled to do so much, as when 
another from the phenomena, which he perceives to atoms 
or dynamiden, to forces or laws decision. With dualistic
supernaturalism has nothing to do. Soul and life, be-
consciousness and freedom, spirit and mind are equally far- 
phenomena observed in our nature as dust and 
strength and have therefore right statement i). 

The organic philosophy recognizes and so is nit the 
variety of creatures, nature itself gehjk us 
that is showing. It does not come with a theory to nature,
but takes her, as she surrenders. They limited the begripi
not of nature, and do not share borders with hetphysische 



1) Ed. von Hartmann, Mechanismus Vitalismus und in der moderns
Biology, Archiv f. syst. Philos. 1903 bl. 345. ld. Philos. des Unbew. III bl. VI.



44 

fall together, it identifies not with the causal mecha- 
technical order and they not penetrate the psychic phenomena 
in advance to the straitjacket of a preconceived system. 
But they also accept that variety yet fully 
the unity and harmony, which can be observed in the world 
falls. While the mechanical consideration the world objects
tive in atoms, and subjective sensations in disperse 
fall, and never otherwise get to than an accidental, 
nominahstische unit, is regarded as the organic- 
wing the whole to the parts, the unity of the multitude 
in advance. Actually there are only two worldviews, the j
theistic or atheistic. Because the question of partition j *
brings, runs thus: what is the priority, the spirit or 
dust, thinking or being, the word or "deed," the 
conscious or unconscious, G-od or the world? Whether one
the cause of all things all reason, spirit, will call, this makes 
no difference, if one with pantheism the characteristic 
them yet again denies to the absolute. And to this question
gives the Christian, which is considered as the organic 
answer, that the thought of it, the word to the 
act precedes. All things are known because they first
thought to be. And as they first thought, they can
themselves diverse and yet one. It is the idea that
the organism in the various parts animates and be- 
prevails i). 

This question of the priority of thinking or returns 
in every part of creation back, the simple 
digste symptoms until far the most complicated. They
also occurs already in thinking about the last 



1) Trendelenburg, Log. Unters. II 17. 19. 124 v.



45 

bestaiuldeeleu of things. When the Gentiles the substance was always
ongoddelijks something, something eternal formless existed and always 
resisted the idea of ​​domination. But the Chris-
intentional teaching of creation, incarnation and resurrection has 
dualism in principle impossible. Also, the substance has
its origin in God, and is therefore not as one weather- 
unruly power against Him, but all of Him 
dependent and subject to His will. Yes, because they ge-
whole and is already out and by God, it is not too bad by 
Thomas said that she has some resemblance to the God- 
sible 1). And because they are under its origins not counter-
argument with God is, they can not dualistic, without 
some kinship, of all that in mind is separated. 
It is true people used not only took the reality of 
physical but also spiritual substance to. But
both were, how distinguished in essence, yet by one- 
and the same Divine wisdom produced and were 
therefore not hostile to each other. Secondly, they are
intimately related and closely linked. In one kind were
they both included. First Cartesius this harmony
of soul and body broken and one antithesis built- 
agreeing and that the philosophy of modern times right or 
has left him astray and now again in the psjxhophysisch 
parallelism revives. 

Difference is not only in being, in substance, 
but much more so-are, in the form and the ge- 
stalte of things. Throughout the world we see around the



1) Thomas, S. Theol. 1 qu. 14 Art. 11 ad 3: materials, licet recedat a Dei
similitudine secundum suam potentialitatem, tarnen inquantum sheet sio- 
esse habet, similitudinem quendam retinet divini esse. 



46 

with the up and it will be associated with it. 
The tj-typical, showed general, the species remains, no one reads 
dmiven of thorns nor figs from thistles, a plant 
no animals and no animal man and a man 
■ no angel. This is, as Liebmann rightly says, the value
of Platonism. And yet we see at once the whole
with all that in her world is in constant motion, there 
is a continuous creation and decay, a restless ge- 
drilling and die, there is no creature to another, is ge- 
lasting two moments perfectly equal to itself. There
is nothing perennial below than the volatility- 
of. That is the truth in Darwinism i).

These are the facts, which are fixed for each. It does not help,
ontlvennen to them, or the one set it to the 'other on 
sacrifice. Evolution does have the ^ ravra psi of Hera
Clitus repeated and to the general, on the type of the reality 
denied. But there is now wide circle in a return to
■ to be seen. Formae the substantiales Aristotle Hans
Driesch says in the preface to his latest work, he 
seeks a synthesis of Aristotelian and Newton Athletic "For- 
schungsmaximen,'' and calls eldors the latest twist in 
science a "Back zu den für überwunden gehaltenen 
substanziellen hidden ones Formen und Eigenschaften des 
Aristoteles und der Schola Stitching "2). Whatever the variability also 
"Essentially may, heredity is so constant, that the process of de- 
development without leading thoughts and creative forces 
is understandable. If naturalists and philosophers in the



1) Liebmann ^ Analysis of Wirklichkeit 318 v. ld. Thats Gedankenund-
Chen-II 142 v. 

2) Hans Driesch, Naturbegriffe und Natururtheile bl. LY. 53. 224. Lieb-
mann, Gedanken und Thatsachen II 149. 



47 

youngest time to speak of efficiency again 
of the unconscious, of the alogisclien will, of animate 
atoms of a peculiar constitution, "G-estaltungs- 
dominants "from" Straight Genius of Zwecke ", of" fähigkeit 
of zweckmassigen Anpassung "i), etc., then that is a more 
or more frank acknowledgment that matter and force far- 
clearance of things in their being and in their zoo-are imperfect 
are doing. 

The Scripture teaches, therefore, that the substance of the creatures 
not only distinct, but that the same substance 
different in different creatures is organized. To
heaven and earth, the sun, moon and stars, plants, animals, 
people etc. is given its own nature, which they 
remain individually or in their families that they are. The Scriptures
let there is absolutely not out of the matter to many or 
few or even a single last element is reduced 
late, they give us either a catalog of unchanging 
separate kinds, which would be similar to our ordinary classification assessment; 
but points us though, that not only his but 
Also the so-being, not only the organic substance, but also the 
tion is determined by God. This led, could Chiis-
intentional philosophy therefore in a modified sense the Platonic- 
Aristotelian doctrine of ideas, the formae take over. 
Indeed we come to the explanation of things, without 
such formae not. But these are not formae Kanti-
aanschen to conceive Categories sentence, which we by our 
mental activity make the observation fabric. They
are not something purely subjective, nor something passive, that 
the material is carried into our perception. But



1) UD. V. Hartmaim, Arcliiv f. syst. Philos. 1903.



48 

they are to be regarded as the objective ideas, which in 
veellieid of a parts order and together liang schenlven and 
they commit to one organic unity. They make the din-
gene to what they are every man for himself in particular. 
Just as an artist explains his idea in the marble, so 
God realizes His word in the world. But here is
there is this great distinction. People can just art
or work tools which, in which the idea is always more or 
more transcendent remains. But God creates beings who, though
they remain fully instruments in his hand, Isa. 10: 15,
yet the idea itself and absorb them by spontaneous 
Efficacy themselves realize it. There does not float but a
thought above, there is one thought in things. In securing
sentence applies to all creatures and the whole world. 
The whole world is in a good sense an organism, a ^ 'wov, hee- 
at 1), may or may therefore not with Leibniz, Haeckel or Fechner 
to monads, atoms or stars private living soul be 
granted. Because the whole universe is revelation of God-
dehjke wisdom. God is not only transcendent above. He
with His Word and Spirit also immanent in all the ge- 
schapene. 

However, it should be, this is still the comment 
that the divine wisdom or the essence of things, their 
unity and their diversity, but not their existence 
explains. The only think will follow none. Opposite
about intellectualism keeps on voluntarism good 
standing grounds, the idea that not only the will but the 
principium existendi of things can be. Ideas can causae



1) Pesch, Die grossen Weltrathsel I 46 v. 50 v. Liebmann, Gedanken und 
Thatsachen II 177. 



49 

exemplares, but are certainly no causae 
efficientes. At the word, the deed to the generation
creation, come the wijslieid the decree of God, to which 
eternal as an idea in the Divine consciousness was also a 
to donate. real existence The agreement between Scripture-
leather and Platonism, between wisdom and teaching of the logo 
Bibles and logos speculation of Greek philosophy may 
do not see the great distinction overlooked. To
Scripture have no ideas objective, metaphysical be- 
stand outside God, but only in his divine being; working 
they do not grasp the general concepts, types and 
types of things, but the thought of all that in without the 
slightest exception in the time or will be made, and 
they are not by himself nor by her to model 
nemenden SYJ / xisvpyog, but by the will of God from his own 
consciousness realized. It is led by thought would
God, the / ^ cuXri t: d Bz yi / x (XTog that the existence of things?. 
gives and she does it persist. The thoughts of God,
expressed in His Word, in His Son, the causae 
exemplares of things, the bond between God and the world, 
between the one and the many. But they are the
will, by the power of God in the things themselves inserted 
wear, and as immanent causae innate in them. God
ge eft to all things file in the Son, Col. 1: 15, and
the Son carries everything by the word of his power, 
Heb. 1: 3. By this will, by the power of God is
to understand the thoughts of things to active principia 
in them and if cf.pyxc RNQ K / iT ^ o-ewc inspire them and 
govern. The old expression that forma esse rei, should
therefore be well understood. Only forma l is true,
that the forma on the materiality hers essentialist, distinctio, operatic 

4 



50 

grants. In effectives sense that everything to God's will
thank i). There is Divine ^ '^ ^ vxfMiq Divine kvzpy ^ iy. in the
world works, and therefore, thereby working the din- 
gene. The Divine energy is the source of all powers and
energies in the creatures, and because the Divine energy 
not blind but guided by Divine wisdom, 
also exhibit the forces and operations in the world towards 
and price. They are themselves, not by outward force, but
innerhjk bound to thought in its own being. 

This doctrine of God's wisdom and will also explain the develop- 
ment, who can be observed. around the world The
proponents of the mechanical philosophy do speak 
of ontwikkehng and progress, of evolution and progression. 
But they do not think these concepts and introduce themselves Jnet 
sounds happy. Otherwise it were easy
to see that development in the sense of progress and 
perfection with one mechanics of atoms incompatible 
is. At this point the question is still no answer
prone thing, "who Vervollkommnung, Höherbildung, Empor- 
corridor, Perfectibilitat bei durchgangig gleicher, anarchischer 
oder ochlokratischer, soul loser Mechanik der Atome denkbar 
signal sou? Who kommt denn who Natur dazu, nicht ein ewig
chaotic Staubwirbel Dunstnebcl und zu bleiben, sondern 
sich durch ph3 ^ sikaUsche chemical Mechanik und der Atome 
sehende Augen, hearing Ohren, fühlende Grain, joyful income 
und streckende Muskeln, denkfahige Gehirne, schliesslich eine 
Logik, eine Reason, Ethics eine zu provide? Who kann
sie das "2). in the mechanical worldview is for 



1) Alsted, Encycl. I 615.

2) Liehmann, (jredanken und Thatsachen II 142. 



51 

development in the proper sense no place. All differences
between things, finally, how great are accidental 
and quantitatively. There is nothing, because there is nothing that needs
to be, that must be. There is no purpose and no point.
And ontwikkehng presupposes both correct, it describes the way 
of which the one leading to the other. It is only possible,
when things are something, a "natural" have a printer 
cipium and radix of all their properties and activities 
present, and when they are just slightly under that nature 
and should have to answer to one destination. 
Development is not for machines and tools, 
but only in organic beings, whether this material or 
spiritual. Because if it is, that matter and spirit-being
truly distinguished, in so far also comes to the created 
spiritual beings to one materia, as together they also made 
his ex potentia et actu, et generate differentiation, ente et es- 
Sentia i). God alone is the absolute, the "I will be that
I will be ", but all creatures, including pneumatic and 
the psj ^ archical, are subject to the law of becoming. 
They must be, and they may be a little, because they are somewhat; 
because they have one forma a nature, that they are governed 
and leads in one direction. This nature is like
the true log ^ ^ ^ wv / j, SONANS quolibet in corpore, the fish Dei 
extraordinaria rebus insita 2). But because it is the Divine wisdom
and power is working in all things, there may be further 
observed by the world as a whole, from development 
are spoken. It is true there are many in the world
inanimate, lifeless things, in which, in strict sense 



1) Alsted, Encyclop. 1631. 643.

2) Alsted, tap 676. 



for there is no development, but they are still in the 
whole world as organic parts included, and world- 
whole is an organism that to fixed laws are developed 
Celt and around strives for one goal. The view of the me-
mechanical worldview has no right of faith 
exist. Then there is nothing but an eternal ttxvtx pu ^ a one-
golfgeklots note straight into the ocean of being. Nothing
achieved and obtained nothing, as this world gone 
, there remains only place for the desperate question, which 
everything has served i). But the organic, that is again,
the Christian worldview gives us right to of 
one development of all things and of the whole world 
speak. For here there is one God Thought, which in the
should be. achieved over time Glod has everything
created for his own sake. He makes everything subservient to
the glory of His name. From Him and through Him and to Him
all things 2). 

In what way and to what laws this development, 
both in whole and in parts, made, is still veels- 
hidden way for us. The chemistry penetrated deeper than ever
in nature, the affinity, the connection point of the elements 
at by. The physiology is using astute
invented instruments and through accurate 



1) Helliuald, Cultural History 3te Aufl. Augsburg 1883 II 727.

2) The idea of ​​development is discussed, except in my: Creator 
ping and Development, Camps 190 bl. VOA 39 by T. Pesch. That
Weltrathsel II 128 v. H. Pesch. Liberalismus, Socialismus und Christliche
Gesellschaftsordnung, 2nd Aufl. Freiburg Shepherd 1901 257 III. Reischle,
Wissenschaftliche Entwicklungserforschiing evolutionary und Welt- 
anschanung in ihrem Verhältniss zum Christenthum, Zeits. f. Th. u.
Kirche 1902 bl. 1-43. Dr.. A. Kuyper. Evolution, Amst. In 1899. Hubrecht. The
evolution of new jobs, Guide April 1902. Heinze, art. Evolutionismus
in P.Il.E.3 Eucken, Geistige Strömungen of art Gegenw 1904 bl. 185 v. etc, ►



53 

studies the functions of organisms, as the 
breathing, the circulation, digestion, metabolic 
tion, the blood preparation, operation of the senses and the brain 
etc. do know us. much better than before Botanists and
zoologists have the life phenomena of cell protoplasm 
and core spied. The fertilization process is from moment to
moment determined by microscopic examination and fixed 
set. But a solid result this study has yet
not led. About the formation and propagation of the
organisms are so many hypotheses as there are researchers 
be the one seems even more untenable than the other 
to being i) only wins vitalism in the last time 
to influence 2). In the battle now, that between praeformatie
and epigenesis, between vitalism and anti-vitalism, among 
teleology and (mechanical) causality between immanent 
And transcendent teleology is conducted, the basic 
always ask these, or the formation of the organism, 
the rule of an immaterial principle of one idea 
state, or whether they merely made "nachbhnden 
Gesetze of Nothwendigkeit, "or the principle or organism 
product of his changes, ^). 

While science is out there especially nowadays, 
to the organism, preferably in the latter manner, mechanically 
understand, was allowed previously guided by the desire to 
also the mechanical organic to conceive. The concept of
Therefore, when a generation had much broader sense than 
today, now the only organic beings allocated 



1) Kuyper. Evolution bl. 27-32.

2) Ed. von Hartmann, Archiv f. system. Philos. 1903 bl. 369-377.

3) Schwann at Otto, who mechanistic Lebensheorie und die Theo- 
logy, Zeits. f. Th. u. K. 1900 bl. 179-213.



54 

fit is, when one spoke of generation also lifeless 
creatures, eg meteora, quae ex elevatis vaporibus ge- 
nerantur, and indicated there all becoming partly to i). Without
doubt was taking great ignorance in the game, when one, 
was often the same case, the physical cause of 
one or other change did not know, was told there is one 
metaphj ^ sian statement, while the boundaries between the 
organic and inorganic were not pure drawn, 
wrote one oft also to lifeless a elementum 
invisibile, a spirit, a Astrum: and while matter and 
body itself were considered dead, motionless 
they wrote all working to a faber occultus, Archaeus, 
ens seminis et virtutis far ^). Conversely, the newer
science do see that the rule of mechanical 
tion is much further expands, was earlier than believed, 
and in the organic chemistry, even an area of ​​the organism 
transported on the physiology. The eye is to the laws
of optics equipped camera obscura, the ear is an artfully 
acoustic device, the blood circulation is the same hydroxyl 
drostatische laws subject as any liquid. Even
Wöhler discovered that the "Harnstoff" one artificially 
position to make wax seal, and then succeeded in 
others, for many compounds of carbon long as 
were products of life prevailed, by art- 
to form ^). excessive synthesis 

But the fact remains that in the generation, as they 
was used to mean a principle lies, that for- 



1) Alsted, tap 677. 

2) Alsted, Encyclop. 692, 693.

3) Hertwig, Die Entwicklung der im Biology 19 Jahrh. bl. 19, 20.



65 

organic worldview of much importance and 
confirmed by the newer science. After learning the
chemistry, that only connection between affine elements. 
The synthesis is not random, but bound by laws; 
it presupposes a definite quality and design quantiteit of ele- 
ments. Not everything and not everything in every size is connectable.
There is law and order in this process. Furthermore, the one,
even so by what connection is created, old and yet new. Eenalzoo
nascent body has different properties, then each of the 
constituent parts. The chemically together exempt bodies are
from their different chemical components. Water is
substantially from water and oxygen each for himself 
taken. Sulphuric acid is something other than sulfur and oxygen.
As the word soul is a peculiar sound, which is not 
identical with the letters pronounced separately from the 
word, so is any chemical compound something different and something 
Hoogers, then included in the connecting elements i). In
the synthesis solves each of the elements to some extent, its own 
existence and character. Eindehjk, because it is these compounds
thing of elements and even so their dissolution artificially 
Establishing can, makes one diets in that this 
chemical process knows and understands. But this is totally
is not the case. A fact is something like noting Gansch an-
managers to clarifying and see through. Each chemical element
is in its essence, attributes and operations in volstrekten 
sense a mystery which is the smallest body, which we visibly 
can make is again a world in itself; atoms and 
molecules, dynamiden and energies remain in their nature to us 
completely unknown. However, we can to a certain extent with the laws



1) Kleuigen, Philosophie der Vorzeit II 314-335. 



56 

determine, according to which one phenomenon from the other 
follows, but "was dabei im Innern .... sich vollzieht, durch
welche secret Vorgange of Uebergang von der einen 
Erscheinung sich zur andern vollzieht, das bleibt für uns 
ewig ein Geheimniss "i). And as mysterious remains the che- 
chemical compound of the elements and the new, that of the 
the resulting compound is. 

Now analogy certainly no identity. But this is still
Clearly, we are already in the inorganic world 
a similar problem, as in the organic world in the one- 
tion occurs. In what way this also happens, we see
always from the compound something new forth from them, which is located 
mechanical, not solely explained by addition, late. 
Therefore they spoke in time past to the making of any generation. 
This presupposes affine connection elements, mating 
relatives. It shall enter into, as formative and materials, and heredity
variability, centripetal and centrifugal, semen and 
ovule, the manhjk and the female element unite. 
Each semen is only developed in one conveniens 
matrix, quae est divina veluti Avissa f 2), and it brings the 
new continue to fall by itself into the earth and die; 
c orruptio uNiUs alterius est generation, Joh. 12: 24.

Therefore also the development consists not merely in jelly- 
immoral, chronic distortion (motus), but also gehjk 
used widely believed ^) and now again by Prof.. Hugo
de Vries was proved in jump mode, acute mutation that 



1) Dr. J. ties. Naturwiss. Erkenntniss und der Glaube an Gott. 1903.
bl. 18.

2) Alsted, Encycl. I 693.

8) Schmöller who Scholastic Lebre Matter von und Form, Passau 
1903 bl. 15. 19.



57 



ie, urschöpferischen in one,., gewissermassen aus 
Linendlichen the fullness of schüpferischen Freiheit imvermit- 
counts auftaii miseries Xeugestaltung "i). ^ And so be vijst the 
development, the organic worldview is ge- 
substantiated, indeed any development to be for- 
releases and in the whole and every part that is entirely in his 
Overall, the goal approach does, that by God for 
has been determined. 

Finally, the organic worldview is therefore 
thoroughly teleological, not in the sense of the boards 
rationalism, that the human mind as a benchmark and target 
all things considered, but in that exalted sense, 
whom the Scripture makes known to us, and which according to all that is 
by God and to His honor is. This teleology is
the causal link, we everywhere in nature and history- 
niche notice, was not included in battle. Ex nihilo nil fit,
and Nullus effectus sine causa - are logical control at 
find no voice again. However, there are various types of
of causes. The teleology is not causal, but
with the mechanical philosophy in battle because it knows 
not the physical nature, no substance than the substance, 
no force than the physical and therefore no other 
cause the mechanical. She wants the riches of the
created together squeeze into the narrow system of hers bekrom- 
ness. But the organic worldview takes the shovel-
ping, gehjk she gives herself, in her infinite variety 
of substantiën and forces, causes and laws. Newton
thought so, the ideas (formae) of things by the laws 



1) L. Kuhlenbeck, Natürliche Grundlagen des Kechts und der Politik.
JEisenach und Leipzig (1904) bl. 54.



58 

to be able to replace it. But this is not so, and the former
return referred to formae substantiales sets this against- 
nity again sufficient in the light. Ideas and laws are
distinguished. Njnswijze express the ideas, laws the he-
weighting and mode of action of creatures. The creatures
tverhen else, as they otherwise ziJ7i. If this sub-
separation loses sight of the danger, the laws 
hypostaseeren in the same manner, as Plato this with the ideas 
and did they have to leave daemonic powers over the things 
float ^). But because the creatures by their idea, to
their nature differ from each other, so they move 
and they also work to other laws. These are other
and mechanisms for organisms, the physical and the 
psychological, for nature and history, forehead and 
for heart, the intellectual and the moral life. 
Even the world of wonder by its own thought 
law and governed. 

But all these distinct creatures with their far- 
different substances, ideas, forces and laws are 
according to the organic consideration included in a large 
entirely subservient to a supreme goal. Finality is
everywhere, in the inorganic and the organic. That
we do not see often, proves that they there, where 
we do see them, indeed present. However, this
finality so does the causality in its service anywhere. 
Just as whom a certain target is set, then the resources 
employs strikes and roads, to reach it, so take 
causae the finals of all because of the causae efficientes in service, to 
to realize them. The former are, therefore, the true causes ^



1) Willmann, Gesch. des Idealismus III 215.



59 

the actual motives, and the latter giving the condition » 
, among which may be. gene only achieved 
Darwinism, contains far as the truth, do high- 
least the conditions, causes the opportunity to know us, 
including making and development takes place, but 
it keeps us an answer to the question, why and 
which it takes i). That answer is not us
Darwin done by hand, and not by Plato and Aristotle 
teles, but only by the Christian confession that God 
Creator and His glory is the goal of all things. Thereto
all serve, there is guided everything. 

Thus considered, the causae finals no cunning 
enemies or foreign invaders, which causes the working 
from outside and they raided, willy-nilly, to under- 
compel rejection. But they are the formative and leading
principia in the things themselves, by the divine power 
worn energies, which the creatures in the way of 
development vooruibrengen and their movement richtmg 
donate. It is very certain distinction in the degree
and the extent to which the "Zweckgedauke" in the versclüUende 
creatures is immanent. There is the distinction of KE
von Baer "Zielstrebigkeit" and "Zweckmäßigkeit", there is trans- 
transcendency and immanent teleology. For the machine remains
goal, which they should, always something strange inner. But
as the organic creatures exist, they take the causa 
finalis as an idea in itself and they toil herself to her 
achieving co ^). And from the highest point of view
seen, the whole world is an organic whole, by a 



1) Liebinann, Anal. of Wirkl. 354. Gedanken and Thatsachen II 163 v.

2) Trcndelenburg, Log. Unters. Il 29. 30.

3) Trendelenburg tap 79 v. 



60 

• thought worn, led by a will, for a purpose be- 
intended, a ópyo ^ vov, which is also one f ^ '^' / ^ ^ yn and one 
/ XRR / j> yi, who is also a opy-ocvon, a geboiiiv that oinvast 
and a body, which is gehomvd, one of kinistwerk 
the chief of the Artist and Architect of 
the universe. 



m 



But the harmony of this world is disturbed 
by the stark contrasts, with which particular the third 
problem, that of becoming and acting, we touch 
brings. Is there a place in the stream of the event yet
a personal, independent, act freely? Can we
• on good grounds and continue to say boldly: I think, I 
will, I act, or is the word of Lichtenberg where: Es 
• think sollte man sagas, wie man sagt, es blitzt? Is it
impersonal, neutral THE theosophie of the only 
«N all propulsive force, or leave the scheme of things 
still room for about personality and freedom? Is there only
physis or there is ethos? 

As soon as we try to imagine this question, we are 
stopped by this remarkable and onwederspreke- 
actual fact, that, in reality, or we are free or not, we 
in any case, be able to find, in order not to release no freedom 
be. The reality, even the possibility of freedom
is debatable, but it is indisputable right and duty 
to freedom. We are not free to us simply passively
happen to deposit and carefree to drive us 
on the stream of life. Because as soon as we consciously to-
his awakening, we discover that there are laws and standards bo- 



61 

ies us are that our areas, to rise above our nature to 
elevate and liaar compulsion to dismiss us. In these standards
it makes one other and higher werekl to us 
known, that comes to revelation in nature. It is
Averekl one, not the need, but the helworen, 
ethical freedom and choice. In which maintains standards
surrounded by and above the empirical werkehjkheid 
zedehjke one world order, a world of ideas, of which 
, goodness and beauty. If it is, that they all coercion
disdains, it holds in its moral character a power, 
which surpasses that of nature. Or the man to her laws
can not or will not obey, is not the question, she says kate- 
gothic through, that he should do. Thou shalt love the true, the
good and the beautiful mermaids with all thy soul, thou shalt 
Love God above all things and our neighbor as thyself. 

This phenomenon is impressive majesty. Everywhere
strict causality reigns in the world, there shall be no 
in case, everything has its cause. But in the moral
world order enters a power for us to take this 
seems to be related. causality not take into account She takes a
appeal to our helplessness and ignorance not, want of far- 
ontschuldigingen and vergoehjkingen not know, and Narratives 
with no good intentions or solemn promises satisfied; 
with the conscience can not be negotiable. But they
demands that without exception, all of us, always and everywhere, 
in all circumstances of life at her command us will 
worn. The truth, goodness, beauty lay
on the whole man seized and never dismiss him 
heur service. He must, not only at the end eener long
development, but already at this moment and always by 
meet the zedehjk ideal and perfect 



62 

as the Father of man which is in heaven. And so much
We recognize, as it were instinctively, the fair of 
• that demand, that we should continue to assess themselves others 
parts. We're not indifferent spectators of
what takes place around us, but we all keys to the law 
of the true, the good and the beautiful and express our 
approval or disapproval. If our true selves, we have
self-interest usually many apologies for the 
Jiand, but others Let almost never apply, 
we explain them the strictest yardstick, and demands, so 
not in theory anyway in practice, if not in the off- 
trokkene then in each case that they otherwise 
should have and act than they have been and ge- 
have treated. So we do not rest in the empirical operation
pendence and not ourselves satisfied with causal explanations. 
We carry within us a law that keeps us that we otherwise 
ought to be and ought to do otherwise, we 
actually are and do. We form value judgments ring, we
believe in ideal goods, we stick to knock- 
and publicly available, eternal standards. 

Why are these standards? Are they self-deception? Are they
a chapter from the pathology of the human mind, 
just as the witch beliefs and waanvoorsteUingen of sick- 
zinnigen? As long as the existence of God for the human
consciousness was certain, could not stand this question. With
His existence was the source of all authority and law far- 
explained. But when modern science emerged and are
emancipated from all faith and religion, was the foundation 
with all laws, including the moral law, to totter 
charged. The supernaturalism and rationalism tried yet
or with physico-theology and all the other old position 



63 

maintain, but seemed not file. against the attack 
At that time it was that Kant got up and for the moral law 
sought another, fasting basis in the nature of one- 
cal nature. To this end, he first pointed to science
her limits, because, to the faith rather too far- 
get him to advance a large area to know 
deprive. Well, the reason is, in Kant's meening to
Jesus ein Aryan. 

Leipzig, Sang Ewald. In 1904. Lehmann - Hohen- mountain, IM at ur Wissenschaft und Bibel., Jena, 1904. '6 p. 113. 2) 'Wmdelhand, Präludien, 2nd Aufl. 1903. bl. 46.

68 

the evolutionary monism a principle, that every authority and 
undermines all laws. The menscli forms his own religion and
morality, his own world and worldview, the for- 
is principal, that he, in nothing but himself ge1) onden themselves 
extradition and to others a moment of aesthetic pleasure 
verschaffe. 

Of course there are also all moral institutes, 
all the institutions of family and society and state apart. Even-
as the last constituents of knowing the sensual awareness- 
sensations and last constituents of nature atoms 
or energies, so also are family, society and state 
in their oorspronkelijlve elements, individuals, or conse- 
quenter yet, while it also w ^ honor composed, in instinctive 
at, instincts, passions solved. Indeed, there are no ob-
jective ideas, zedelijlve no tires, no fixed 
orderings more, these elements together and keep organiseeren. 
But nevertheless well as our minds can not get out, 
to form general concepts and a nature outside 
to form ourselves, even so we wordai or by the emergency 
forced to group one to measure the individuals 
society. Moral obligation, but there is
or physical coercion. By a fictitious treaty or by the
force of circumstances join the men together. 
The general terms are nouns, only subjectively emergency 
business, nature is a creation of our mind, and 
even so, society is a product of social instincts 
at 1). Zoo stores, under no ethical necessity,
but by practical motives, by economic factors, 
individualism in socialism, autonomy in heteronomy, 



1) Compare an article Ludivig Stein: Mechanical und organic ^ 
Staatsauffassung, Deutsche Rundschau Aug. In 1904. S. 249-263.



69 

nominalism in monism, atomism in pantheism, the 
anarchy in despotism, the sovereignty of the people capable of omnipotence, 
the freedom of the majority in the compulsion to. And Karl Mai-x
understood his time, as he discovered connection between know- 
science and society, and therefore wanted to make a covenant 
between the thinkers and the suffering. If there are no other
factors in nature and history work, than which the 
atomistic worldview or the energy bill 
holds, then a society, as Marx himself dreaming, 
still the only ideal. With modern science is in-
indeed socialism in genetically related. 

But there are factors other than atoms with their 
mechanical-chemical forces and laws, and not so in 
theory, they are recognized by all. in practice There would be
no judgment possible, if we do not consciously or unconsciously 
believed in the reality of logical, ethical and aestheti- 
5che standards. In the system of Marx and Engels enters this
eg all very clear to light. According to the theory
all ideas of law and politics, religion and morality 
of, science and art product oeconomische 
development. Being determines consciousness. Just as Marx
put it in the preface to his Critique of Political 
Oekonomie: "es ist nicht das Sein des Menschen conscious, tie 
ihr Sein, sondern umgekehrt ihr gesellschaftliches Sein, das 
ihr Conscious Sein bestimmt. "But English later acknowledged that 
also idealistic motives, as love and hate, right awareness and honor- 
sigh exert influence on the actions of individuals and the 
course of events. It is true he maintained thereby,
that ultimately the economic factors the by- 
give battle and history do elapse as a natural 
process. But nevertheless he explained Marx and explain all



70 

their followers a great zeal to the day, in this 
to intervene natural process and the future society 
to ricliten. their ideas If they present
Society therefore condemn the height, in intense 
language capitalism attacks, glowing with indignation 
speak of social misery and without ceasing the "off- 
exploitation, "the unkindness and injustice of the propertied 
classes to expose, that's not exactly-know- 
common but a moral judgment. It's Ethics,
apply to oeconomie, who so doing witness them 
act and i). 

The ideal standards does not exist but in theory the 
are not abstract notions which deal outside life 
and only in the school have some value. But they are
factors of reality itself, they are the compass 
our lives every oogenbUk they engage in practice, all 
men do by nature the things contained in the law, and 
thereby shew the work of the law in their hearts 
is written. If we reality not random and surface
monoplanar limit to what we see with our eyes and affect 
with our hands, then these standards as objective 
and undoubted existence as the sensually-observable- 
of nature around us. She lay still in everyone's aware-
are, in mind and heart, in reason and conscience, with storm- 
standehjke strength of their existence testimony. They give
the existence of one set of moral phenomena and facts ^ 
consciousness of freedom, sense of duty, sense of responsibility 



1) Woltman, Der historical Materialismus. Derstellung und Kritik der
marxistischen Weltanschauung. Dusseldorl 1900. bl. 173 v. 206 v. 366 v. H.
Pesch, Liberalismus, Socialismus und christliche Gesellschaftsordnung. 2te-
Aufl. Freiburg 1901. III 281 v.



71 

immorality, self-incrimination, repentance, remorse 'etc., as 
sure and equally irrefutably established on the real- 
of which we perceive with our physical senses. And
what is more, they are the basis of law and morals, 
of life and work, of discipline and punishment, and size of family- 
society and state, science and art, in all of our 
culture. Take them away, and there is no truth, no know-
nity, no law, no virtue, no beauty. There
then nothing remains for which it is worth 
life. Our humanity goes under in bestiality i).

This objective reality of logical, ethical and aesthetic 
standards refers back to a world order which only God 
Almighty may have its origin and file. Kant,
especially with the good intention, to the belief in the 
majesty of the moral world order one to keep place 
between theoretical and practical reason, between science 
and morality (religion) dug a deep chasm. If the know-
company with respect to all things with a bovenzinlijke 
"Non Hquet" had to end, it was the belief in this 
world free play. But in fact he still with this dua-
ism his own weakened position. Because except that the
science is not so limiting and soon left the 
world of moral phenomena in its evolutionary 
consideration recorded, Kant was forced to, where 
whole world taught him nothing about God, the funda- 
find ment of morality in human nature and 
to make its own legislature. man 

However, if the whole world, the whole nature and the 
man to his physical side to the neutral scientific 



1) Liebmann, Analysis of Wirklichkeit, bl. 587.



72 

nity is assigned, as is admitted, clat this gan- 
cal area of ​​one G-oddelijke government nothing to bespeu- 
is run, but that purely mechanical necessity 
prevails, then it makes a poveren impression, to look at 
the moral life halt to make here proclama-freedom 
lakes and to derive the postulate that God exists 
and that the soul is immortal. Such duaUsme is no power,
but weakness. If it can be used for the de-G-od missed
standing and the existence of the world, even if the zedeUjke we- 
world order derives its origin and its file to the 
man, then his existence purely for compensation 
of virtue and happiness are not necessary. The dualistic
worldview does to God and the world, to religion and 
science, to, Werth "- and" Seinsurtheile "to both 
short. She gives the external world to unbelief and
inner world of superstition price. She breaks the
harmony of physis and ethos of be and act of 
knowing and doing, of head and heart. 

If the logical, ethical and aesthetic standards 
absolute validity due, if truth, goodness and 
beauty goods, in value all the treasures of 

earth to go up, then they can not originate 
due to man, for whom she made at law. 
There is only a choice between the two, the standards of 
true and false, good and evil, clean and onschoon 
are gradually emerging in the history through evolution, but 
then they are not absolute, and may tomorrow false and evil 
are, what today is true and good, or they have an absolute and 
immutable, but then they do not become historical, 
their is a transcendent and metaphysical character, and 
they have, because they're not able to float in the air 



73 

their reality in God wijslieid and wants. Same Divine
wisdom that the world thought and knew her before she 
created, by this thinking reality to things and 
truth donated to our mind, also raised the standards 
for us to know, like and act firmly. The ideas that
make the connection between thought and being, between his 
and, also bring the harmony in between 
and action, between physis and ethos, between knowing and 
do between head and heart. Because there is no polytheism,
there is no other God than the nature of the moral 
world, there is not only a God of power yet another 
God of love. But the same almighty, true
and holy God, who is above all and everything is open 
reveals that both natural and moral order created in position 
upholds and governs. How different nature, the logical,
the ethical, the aesthetic laws are, they have, 
as well as the various substantiën, causes and forces, 
which appear in the creation, one common 
origin i), and can not compete with one another. By
this unit gets a meaning and nature one value, 
which at one atheistic or pantheistic philosophy its 
may never come. She's not stupid, brutal, daemonic
power, but a means of revelation of God's mind 
and virtues, she is a display of his wisdom 
and one reflection of his glory. In spite of
all disharmony between virtue and happiness, the world has 
still a fit abode for man, no heaven 
but also no hell, no paradise but also no wasteland; 
^ Domicilium and that with his present nature in accordance 



1) Liebmann, Analysis of Wirklichkeit bl. 717.



74 

agrees. Under the influence of Darwinism is the ge-
suspect emerged, as if this world nothing else than true 
a scene of strife and misery. But this performance is
as one-sided as the idyllic nature contemplation of eight- 
tenth century. Scripture avoids both the one and the
other extreme and shall designate the optimism and pessimism in 
their falsity, but ua advance the full elements 
have recognized that are hidden. both of truth 
And not only restores the Christian worldview 
objectively the harmony between natural and moral order ^ 
but because it also brings subjectively between our thinking 
and do us, between our minds and our hearts one heerüjke 
to stand unit. If it is the same divine wisdom
, to which the things their reality, our consciousness 
content and our actions are rule derives, there must be 
mutual agreement between these three also exist. 
The thoughts in the divine consciousness, the formae, which 
being part of things, and normae who rule us at 
of our lives are made, can not with one another 
but must compete among themselves intimately related. Lo-
logic, physics and ethics are at the same metaphysical 
principia built. The true, good and beautiful is the
being a true. And so are the head, heart and hand,
thinking, feeling and acting together even in their full 
rights recognized and also for all kinds of exaggerations and out- 
buckles contraceptives. Intellectual, ethical and mystical element
ments keep each other in balance, and Hegel, Schleier- 
macher and Kant, the one with another reconciled i). 

The Divine authority and the absolute validity of the 



1) Willmann, Geschichte des Idealismus III 436. 494.



75 

ideal standards, however, do our more painful the deviation 
feelings which man our world thereof aanschou- 
wen gives. There is an acknowledgment to all awful distance
between what should be done and what is actually 
place, between the Eisch and the completion of the 
commandment. We are here for the mystery of the kw ^ aad that
all men torments, that the thinkers of all ages engaged 
and that all religion and philosophy to seek a 
way of salvation casts. And the laws of our lives
that they are of divine origin and absolute gel 
dignity, then get the breach thereof a most seri- 
sponding significance. There are thousands upon thousands, who
sin a trifle deem they from matter, from the 
o-^ ocp, the finiteness and limitations of human nature 
and declare them as a necessary moment in the development 
ment progress of humanity trying to understand. But who the
majesty of the moral law has seen, can these theories 
have no peace. There is only one view, that sin
let be what it is, and that by no reasonings her reality 
or her nature is weakened, and that is the view of the Hei- 
sensitive Scripture. This not only flatters man tells him,
what he had to go to God's law being and what he actually by 
has become sin. Sin is "vs ^ a, deviation, breach
of the law, again voice of our will to the will of God, 
£ X ^ 3-/ja £ iV '3-ccv. So she wears a thoroughly ethical framework
temic nature. It is only Christianity that among all religions
services sin purely religious-ethical, as ^ 07lde be- 
barrel, all substance released, and all physically 
has distinguished evil. 

But precisely this ethical nature of sin grants 
its a ontroerenden severity. Because a thing as sin.



76 

is of the will, and then, as all learn deeper self-knowledge, 
not some external, random acts of will, but of 
the ability of the will, if they one trick and 
one disposition of the will, which is already in the birth co- 
brought, then the way of "Selbsterlösung" for 
man completely cut off. If the mind of the
flesh is enmity against God, it can adhere to 
■ the law of God, not subjects. If the line continues
that operari sequitur esse, that the work will be following, please 
that must be changed, there will be of a different 
act in question. If a tree good fruit will
bring forth, must he first made good. 
Kant and Schopenhauer both had an eye for 
the deep moral corruption of human nature, they have 
both recognized that the moral evil but not to but 
m man sat, and they both have therefore "eine 
Art von Widergeburt "for deliverance from evil emergency 
considered business. And yet both of their output
point become unfaithful. For Kant concludes entirely
incorrectly from the need to be able, as the categorical 
imperative tells us that we belong to be good, it must 
as we can, otherwise the true categorical 
the imperative alleronredelijkste thing in the world i). And Scho-
penhauer considers that the unfree, blind will, just like 
can, right through the understanding of the suffering of the world, for 
his own work shy and "verneinen" themselves 
can '^). So to do all of that if no redemption



1) Kant, Religion within the G-Renzen der Vernunft flushes, herausg. 
V. Karl Rosenkranz. Leipzig 1838. bl. 41, v. 50

2) Schopenhauer, The World as Wille IInd Vorstellung. Sechste Aufl.
iierausg. J. von Frauenstadt, Leipzig. 1887 I 448.



77 

know God's work. If they are unbiased sin
recognized for what it truly is, there remains no possibility 
of salvation to them, if they contrast to the 
hold possibility of a redemption, they are invited- 
tion sequences, depriving that sin the serious nature 
it is first had granted. 

It is again the Christian religion alone, this 
antinomy reconciles that the moral decay and impotence 
fully recognizes the human nature, and yet a way 
of redemption opens us. But she also knows of one
salvation, not of man act, but only God 
work. The survival of the world, the history of
the human race, the nature of sin as something that 
ought not to be the necessity of the idea that the 
must be good because of his absolute validity triumfeeren, 
they can all lead us to the belief that one 
redemption. For why should the creation survival,
if they were not intended to go through re-creation of her 
fall to be set up? But if the redemption is not an-
managers to understand than a work of God, it speaks 
of course, that by revelation can be known to us only 
den, they should themselves as such a work of God in the world 
onset and ineradicable element in the ge- 
gender history of us. Zoo teaches Scripture therefore
redemption means. Same Divine wisdom that the
created world, too, recreates her and the same Divine 
energy, which makes things persevere in their existence leads 
they also go to the end set. In the plan of creation
the plan of salvation is locked. As the creation, as a work
of wisdom, the generation back, so she is pointing forward 
to the revelation that, immediately after the fall commence ne- 



78 

ing and historically evolving in Christ its height 
reaches point. The redemption presupposes the revelation and
revelation the redemption purpose, or rather the far- 
solution is itself the revelation of the secret counsel of God 
onset and is incorporeerende in the history of 
humanity. 

Meanwhile, the revelation soteriologischen this content has been 
they are not one destruction, but a restoration of the creation 
ping work Grod, which was disturbed by sin. The reve-
tion is an act of reformation, in the re-creation is 
creation with all its formae and normae in the gospel 
the law, the law of grace in Christ, the cosmos re- 
set. Therefore, the Christian religion, as we her
Scripture learned to know the world in which we live, 
perfectly in its place. Although the causae does not
lie in the forces, with the creation of the world ge- 
decanted, it is nevertheless entered into that world, and they suits 
her as the key in the lock. Christ is from above, but
He is in the fullness of time become from a woman and 
made under the law. If sin is also one disposition
of the will, the moral law as absolute validity, as 
good to his idea intended to triumfeeren about 
all opposition, then the religion that this triumph will 
application, wisdom and power of God, not only wooid 
but also act, not only learn but also life, they must 
flesh and blood in us and slaughtered like a work 
inserting divine energy and maintain in the middle 
of the world. 

Superficially, therefore, the efforts of those who have the need 
business "Vernunftwahrheiten" from the accidental "Geschichts- 
Wahrheiten "the idea from the fact, the concept of the aanschou- 

79 

to loosen wing and Christianity therewith in a 
change philosophic system. The religion that mankind
redeem from sin and its good to rule 
will bring, history should be, must be in a range of-Grod 
immoral acts exist, which continue from the beginning to 
the end of history. So not only does redemption
as one idea floating above us, but it is what they essentially 
will and brings them to state what they intended. Christianity
is not only a doctrine of salvation, but it is 
salvation itself, by God in the history of the world 
established. Besides all religions live in the
realization that faith and history related. They all have
their theogony and cosmogony, their mythology and eschatolo- 
ogy, and sometimes they elevate themselves to the idea of ​​a 
world drama, of a mighty struggle between the rich 
of light and of darkness. But in Christianity is the
redemption of all cosmic process on the one hand and released 
yet on the other the heart and soul, the core and the essence 
of the whole world history. Her revelation begins at
paradise, is committed to continuing the centuries, receives her 
center in the person and work of Christ and completes 
at the end of the ages. The facts of this revelation
but do not support and illustration of our faith. They should
not only to prove that G-od outside in our nature 
and history reveals itself, and our faith even so for 
preserve individueele arbitrary and false mysticism i). But
they are, according to the twelve articles of the apostolic faith 
confession may be the subject and content of our faith. 
For the Christian does not differ from the professors 



1) Karl Bauer, Die Bedeutung für den geschichtlicher Thatsachen reli- 
giösen Glauben. Theol. Stud. u. Krit. 1904 bl. 221-273.



80 

atidere of religions only by its purer concept of God, 
but by his faith in the living and true God 
selves, who created the world, she upholds and governs, 
and in that world the salvation itself to realize the 
counsel of His will. 

For this wonderfully work of re-creation in the narrow 
world system of mechanical monism and the his- 
toric materialism no place. But these do not only
the revelation but already the history 
short, and not at all strange that many in the bow- 
ken captured the exact science, the history- 
all scientific knowledge and pedagogic value deny- 
gene. But what right historical materialism it also
may have, that the influences of all the external 
conditions in man consider, finally accepts 
no consequence, that history is nothing but 
a chemical process or one artful sum calculation. The man
sets, but also exerts influence, he is not passive 
opposite the events, but there intervenes actively in 
in, the society's condition, but not the cause 
personality i). Certainly, there is also the causal history
cohesion, also because the law is that out of nothing, nothing is. 
But the causae, the causes which liier work, many tal- 
richer and more complicated than in the field of mechanical 
nica and of chemistry. In addition to physical causes of all the
nature occurred here on the mental, the mind and the will, 
reason and conscience, instinct and passion, the heros 
and genius, all those factors in personality far- 
schools are located. These causahteiten are to a great extent
of so intiemen and mysterious nature, that it is impossible 



1) Eisler, Soziologie, Leipzig Weber 1903, bl. 55.



81 

is, to infer the way the events off 
if we draw one conclusion from the premisses can. Already
it is that psychology is indispensable for the historian, 
he can do in the explanation of events never 
further than to bring one stronger or weaker degree of 
waarscliijnhjkheid and then, finally, is also always 
the mystery of personality. "Das ganzUrwüchsige,
vorhandene nur einmal, das axa4 'Acyó / cv ^ ^ v in the Einzel- 
person stammt aus dem Unergründlichen "i). And all rejects 
a sex they want, which is totally random, without motion 
ies, can act, one would still occurs in the psychic 
causality, that of physical causes not in degree 
but differs in essence, the freedom of will does not cause 
, but it is against all such causes, which 
its own nature conflict. Whether we distinguish
nature of the will to understand is one other question, but 
she is a reality as well as that of matter and force. 
Besides the task of the historian is one other than 
of the psychologist. If the geschiedvorscher than first
describe one event was, as he psychologically they 
had understood he would lose not only in details, 
but never, not even a single fact, come to the end 
of his research. But, as a judge certainly
or in determining the degree of punishment with the 
person of the criminal charge must, but nevertheless 
the deviation from the law the measure of his judgment 
recognizes, so also the historian or the causes of ge- 
events to trace, but through this under- 
Looking he must try to come to the knowledge of the 



1) Liebmanti, Gedanken und Thatsachen, I 456. 



82 

idea, which has in embodied. History is
only then, as the events themselves with one another in far- 
band stand, as they relate to general mensche- 
regulations and therefore recognized by all or at least known to all 
values, if they have had positive or negative influence 
the oeconomische, social, political relations, the 
artistic, literary, scientific, moral, religious aspiration 
ratiën of the human race, if they have the idea forward 
brought in its triumph over nature, as they are the ideal good- 
ing the truth, goodness, beauty have increased- 
Himself and mankind have enriched i). Such a conception
History has given us the first Christianity. 
"Dem Christenthum wird die Geschichte weit mehr als dem 
Alterthum. Mitten in war die Zeit nach seiner Ueberzeugung
das Göttliche eingetreten, niece in mattem Abglanz, sondem 
mit der Fülle signaller Herrlichkeit, as beherrschender Mittel- 
punkt des Geese musste all Vergangene es sich auf working 
ziehen sich aus und all Zukünftige entfalten. DieEinzigar-
tigkeit dieses Gesch Hens litt keinen Zweifel, nicht immer 
vom neuem konnte Christ bowls und sich kreuzigen 
welding, so that entfielen unzahligen Periods, which ewige Who 
derkehr der Dinge, die Geschichte wurde aus einem gleich- 
massigen Ablauf von ein Eythmen zusammenhangendes 
Ganzes, ein Einziges Drama; der Mensch zu einer ward here 
völligen Umwandlung aufgerufen, seinem Leben eine dadurch 
unvergleichlich höhere Spannung gegeben, as wo es nur 
vorhandene eine Natur zu entfalten galt. So lie that Wur-
Zeln höheren Schatzung einer der Geschichte und zeit des- 



1) Boissevain, Legality and Reality. Groningen 1904.



83 

lichen Lebens nirgend else if im Christenthum "i). 

But the Christian religion has given us this rich conception 
of history, but not done so on the basis that 
it were possible, that even when renunciation of gene, to be- 
hold. But Christianity is itself the main content
of this large-history. If Hegel on reason and spirit
believed in history, and often with genial glance 
its realization in the ring of Divine thoughts behold- 
the, then that one geschiedbeschouwmg that the Chris- 
tendom is taken, but also that of Christianity that los- 
made, its contents verhest and faded to phrase. Zoo-
as cited by science and by nature, so are still 
much more through history the basic ideas of the 
Christian faith is presupposed. Anyone who thinks through, need to
come to the insight that there is no history of own seem 
sense, no history of world and humanity, and outside 
without Christianity is possible. If the Christian
religion, her preparation already in the revelation 
of paradise, and reached its first goal in the re- 
coming of Christ at the last day, if this religion 
not the actual redemption of humanity and the re- 
creation of the world, is all under way for the faith, 
that the history of development, and progress is that they 
committed 

to a goal and anticipates the completed kingdom of God. 

Therefore Christianity is not hostile to the 
history but it is the inspiring idea, the leading ge- 
suspect, the leaven of pervasive, it gives 
its content and form, meaning and purpose, it makes her 
to what it is and being must. Science is only then,



1) Eucken, Geistige Strömungen der Gegenwart, 1904. bl. 190.



84 

as theistic worldview is correct, what to 
Christianity is based. Nature comes only
to its right and receives its proper place, if it is, 
just as the Scripture does know her. us And history
is only true history as revelation they 
not only with her light irradiates itself but also historical 
has entered into her, and thus its lifting to the height of its 
own idea, a work of God, to the genesis of the Ko- 
Kingdom of Heaven. For, as ordinary human
history of nature, so is again the revelation history 
to above. We do not understand, how the Divine
causality by special revelation in the created-in 
works. But when it comes to understanding, the degree
our modesty never be too big. Every thought of it,
that man is the measure of which is understandable alhcht 
find what he is understandable, it is not true that 
the science of the intelligibility of the world must be at- 
go first). For a distinction between knowing and understanding.
We know the effects of chemical and mechanical forces 
at, but not yet understand them in her inner 
being. We know that there is any other in history,
psychological causality occurs and by seeing to some extent 
the character of men, but the question of the will 
before and after remains unsolved. We believe in the immanent
operation of God in all created in the ordinary way 
his providence, but the nature of this operation is 
far beyond our understanding. The difference between the non-
learned and the way wetenschappelijken man is much 
in the fact that for the first all self-evident and the 



1) Reinke, Die Welt as That. 7. 45. 64. 296. 327.



85 

last all more and more a miracle is. The
difficulties that we face in the special revelation 
ring, are therefore in principle no greater than those we wellve 
in general revelation and within the circle of the 
created find. "That Schwierigkeit, who diese Offen-
barungswirkungen mit dem naturbedingten Kausalzusammen- 
hange BESTEHEN may ist nicht grüsser as those who tie 
geistige natürliche ins Leben einzugreifen can do, which of 
Wille sich einzureihen can do in that Kette der natürlich 
mechanischen Ursachen "i). 

This only we know that one worldview, which in 
Unit also the diversity of the world to its right 
late, leaves room for a special revelation, and 
such that only when it is impossible to control the stand- 
point eener mechanical worldview us 
will be placed loss of all the spiritual and ideal. 
Between one of the two is therefore the choice: the mechanical 
view is correct, but it is not only the 
wonder but also for psychological causality, for reasons 
and will, for freedom of conscience and no place, or the organic 
consideration corresponds only to the variety and 
the wealth of the world, and resulted not only 
for the human press oonlijkheid but also for the sou-
vereine and free action of God in all his creatures. To
this view yet there are several substantiën and 
forces, different causes and Avetten. Alnaarmate the
forces are distinct, the laws also vary, which 
they work for, and the effects which they exert. Legislation



1) Grützmacher, kirchliche Neue Zeitschrift. XV. 6 (ausgeg. 1 June 1904)
bl. 451.



86 

used free of charge nothing, any more than there ever anything without a cause 
place; orderings are responsible for everything, for God 
is a Grod of order in all the realms of his creation. But
same laws do not apply to all, these differences 
nature and history, science and art, privilege 
and morality, and in particular they carry in 
religion a special character. Already in nature and
history, we are not without metaphysics, truth, 
goodness and beauty lose its absolute character, as 
they do not have her "archetype" in God. But above 
yet the religion which educates us to God and to Him 
brings touch. None of the many psychological or
historical theories of religion has been able, 
to explain its origin or understand ^) are orphans; 
religion presupposes the existence, revelation and knowledge 
bility of God 2). And still more in particular, it is the
Christian religion, in his Old Testament for- 
preparation and in his New Testament fulfillment of one 
special revelation of God's love makes us known and 
without this can not be explained nor maintain. 
Who wants this evidence, let him inhchten by the 
Bremer pastor Kalthoff, who to name one better 
the Field historical method against liberal theology draws 
and in the name of free and autonomous religion contests 
the "Professor Christ, der auf einen der Universitat 
wieder auf der else aussieht as andern ", and yet 
to the continuance of the people as the ideal example, if the 



1) Girgensohn who Eeligion, psychical ihre Formen und ihre Zentral- 
idea. Leipzig 1903.

2) Take. my: Christian "Science, Kampen 1904, v. 75 bl.



87 

way, the truth and the life proclaimed i). Such
a special revelation, however, as to which the H. Writing
speaks with nature and history so little conflict, 
they rather her straight to this place and significance 
gives. It is contrary to the a priori, mechanical
theory, which many today impose on both, 
but not with nature and history, they gehjk in itself 
exist. As the causality in nature the occurrence
eener the other and higher causality in history not 
prevented, so close again the causal link for the men- 
world the occurrence of divine causality in the special 
revelation not, and does not prevent her to work on 
its own way and at her own law. 

And so what with the organic-causal worldview 
in complete agreement, is still clearer in the 
light conditions, when we looked at it from a teleological point of view. 
Because the moral world order proclaims us loud that 
it is the nature of value far beyond. What does it profit
a man, he shall gain the whole world, if he 
his own soul suffers. At the triumph of the good that
is, to the heerhjkheid of God's name is all secondary. 
Equal nature and history teach us that the higher 
always take the lower employed, so is the causa 
finalis all causae efficientes, mechanical and organic, 
physical and psychological, as tools to serve 
her own creation. The organic-teleological
worldview of the whole universe is the Divine- 



1) Kalthoff, Das Problem Christ. Grundlinien zu einer Sozialtheologie,
2te Aufl. Leipzig Diederichs 19Ü3. ld. That Entstehung des Christenthums.
Neue Beitrage zum Problem Christ. ib. In 1904. ld. Was wir wissen von
Jesus? Eine Abrechnung mit Prof. D. Bousset in Göttingen. Berlin,
Lehmann 1904. 



88 

actual energeia, tlie all the forces of creation to himself 
subordineert. Along the way of general or special
revelation it penetrates all walks of creational 
organism, upholds and governs it, and leads the way 
fixed to the end. Therefore we believe and vertwij-
Stacking not. The sin breaks God's power, but brings
her until richer revelation. The world is committed to a plan
plan of salvation on. All history shows us zoo-
much disorder and decline see, she moves so forth 
to the future of Christ around. God performs his advice
out, and to His promise we are expecting a new heaven 
and a new earth, wherein dwelleth righteousness. 

With this worldview, which our "reasonable religion 
service "does us wrong, we are diametrically opposed 
thinking and pursuit of this age. Because no matter how difficult this
under one formula they summarize some trait-together 
to know there are still clearly recognize. In the first
place there and everywhere to find one great on any terrain 
dissatisfaction with the existing, with Christianity and church, 
with law and morals, with science and art, with home- 
sense, the state and society. Most Wege there is a call for
and a search for one new religion, a new dogma, 
a new morality, a new science, a new 
art, a new marriage, a new criminal law, a new 
society. The second peculiarity of the modern
life exists therein, that everywhere until the last elements 
at, the oorspronkehjke constituents, the zoogenaamd 
positive facts onwedersprekelijke want to go back. In
the "Erkenntnisstheorie" So the simplest, not 
more complex sensations, in nature to the 



89 

or atoms, while this anyway hj-pothetisch exist, the 
energies, which the whole world can solve late, and in 
family, society or the state to individuals, or because 
these also are reassembled, the passions and the in- 
stincten. And finally is striving, out of this ear-
nal elements one another, new, better world 
to build. In science actually be called only
simple sensations fully reliable, but 
either mechanically by the establishment of his brains, the- 
they need from practical reasons and for the sake of building the 
man from these sensations ideas, concepts 
and worldviews, which have no correlate in 
reality but under the organization of 'smen- 
violations spirit are needed. In our senses
perceived world are the energies of the last actual 
constituents, behind avij can not go back; 
but again there is the man, by urge 
or need, a world unity, a nature that no 
possesses objective reality, but only in 'smenschen spirit 
her file. And finally iii ethics are the
instincts which men. gradually to a life together in
marriage and family, in society and able to rake in duck, 
and arrange them arrange to behave, to some but without 
that these institutions or arrange one objective idea 
answered. Everywhere is so me, it's not-I create;
the man who recognizes no authority over him and completely 
autonomy is respected; nominalism, the last remnant of 
realism is looking to eliminate. It's all automatically "der Wille
zur Macht ", it: I would have to do it: thou shalt rises. 
They are bound to cotton is not only in religion, 
but also in morals, in law, in the family, to the 



90 

society, the state, and even in nature and in the 
science as coercion felt. To logical laws
should think, by the nature of self-independent 
laws governed to see and recognize the truth 
a power which is above him and some only one 
way find themselves late, that the moderns, autonomists 
man unworthy. 

It is against this autonomy and anarchy, that the Christian 
worldview with all power resists. According to her
man is not autonomous, but always and everywhere bound 
to laws that are not invented by him, but by God 
prescribed. him the rule of his life In rehgie
and morality, science and art, family, society 
and state, everywhere there are ideas, standards above him, which under- 
tion forms a unity and in the Creator and Lawgiver 
of the universe have their origin and file. These standards
they are the ideal treasures entrusted to humanity, 
the foundation of all social institutions. They are not only
the foundation of our knowledge and know, but also of our 
willing and acting, they have authority in the school, but also 
in life, they are authority for our minds and our hearts, 
for our thinking and doing. And while the autonomy of the
man the bond between subject and object breaks and 
thus, in principle, everything dissolves into chaos, it is the 
theonomy, as the Scripture teaches us that all 
creature right place and gives its true significance 
bestows. Still is no one and nothing in itself. Green
creature is autonomous and no one should do what he wants, nor 
the man nor the woman, neither the parents nor the child, or 
the government nor the national, neither Mr nor the servant. 
All are bound by the law of God, each in his own way 



91 

and in his place. And not by contract or arbitrary, not
by coercion or distress, but to God's order to live and work 
them together, they are destined for each other and together far- 
unions. The Divine thoughts and laws are the funda-
ments and standards, the goods and treasures, the connections 
and organizations of all creatures. To us there to conformation
lakes, in mind and heart, in thought and action, which is 
in the deepest soil the image of the Son of God conformed to 
be, and this is the ideal and the destiny of man. 

In maintaining the objectivity of God's word 
and law are all Christians unanimously and they belong in 
this time with one accord to go together. For the battle is
is no longer on the authority of pope or council, of 
church or confession, even for countless many no longer 
the authority of Scripture or of the person of Christ. 
But the question at issue is made so provides printer 
cipieel possible, whether there is any authority and any law, 
which the man is bound. That is the "Umwertung * ',
which we are all witnesses, it is the evolution, 
that is taking place before our eyes. And in that struggle be-
hear all the men of Christian profession to unite 
under the banner of the King of truth. 

But that does not go away, that among the Christians, 
except on other issues, specifically on also on the way, 
which the objective truth our subjective ownership 
should, difference of opinion may exist. In particular, it is now
Rome by day to day of the Reformation accused, that 
she is the actual cause of subjectivism and individual 
dualism of autonomy and anarchy, which is now 
in every area assert, and Immanuel Kant, who 
autonomy first formally expressed, therefore called 



92 

the Eoomschg-ezinden the philosopher of Protestantism showed i). 
But this bevv ^ ation, although left very powerful ge- 
supported 2), is still in line with the historical rights s time. Because
every unprejudiced oordeelaar will recognize that the protestee- 
ing in itself by no means a principle of autonomous 
mie need to arise. The prophets in forth-
lived continuously protest against their people. Jesus in the name
of law and prophets protested against the tradition of the elders, 
against the commandments of men. Who all protest car
economy and anarchy would attribute to lie and would 
game show and all iniquity reformation as a 
devilish work must condemn. Everything comes to the
question, in whose name and which the protest is based. And
then there is no doubt that the Reformation of the beginning 
been on a protest in the name of the word of Christ 
and his apostles against the deviations, which accordingly 
the field of learning and life in the Roman Catholic Church were 
invaded. She was principle of humanism
different, cast a barrier against unbelief, that of 
from Itahe increasingly turned himself, and in later times, 
as well as Rome, against the "Enlightenment" resists. This 
"Enlightenment", which in Protestant countries not stronger 
and no greater than nations gained support among Roman Catholic, 
is again not from the Reformation, but from an abandoned 
to explain. begmselen of the Reformation Kant is therefore
not to mention. in the same breath with Luther They move



1) Willmann, Geschichte des Idealismus, Il 574. III 345. 400. Weisz, who
religiöse Gefahr, bl. 40. Josef Muller, Moralphilosophische Vorträge, 1904
bl. 30. Especially JI. Denifle in his tendentious historiography of
Luther und das Luthertum. 

2) Paulsen, Side of Piiilosoph of Protestantism, in: Philosophia 
Militans, 2te Aufl. Berlin 1901, bl. 31-83.



93 

each other in an entirely circle of thoughts. In Kant
is almost nothing left of the great truths of 
Christianity, which Luther his strength and peace 
found, his faith is, what the content is concerned, the trilogy 
of rationalism down. Kant was the philosopher of
Protestantism of the Reformation, but the "Aufkla- 
rung ", he was not a sympathizer of Lnther, but 
Roussean. 

And yet, the judgment When the Protestant Chen 
Cliristen in a way different from those in the Roman Catholic. 
Against rationalism and supernaturalism, the 
religious truth intellectually provable considered and on 
such evidence resting permission for religious belief 
himself loved, Kant felt again that such a proviso- 
truly treated leather the character of religious truth 
lost and that the mental thereto permission 
ming not true, saving faith could be. And in so far
Kant, in his own way, expresses a thought, of 
home of the Reformation has been own. Religion is
no leather, which can be mentally proven and whose 
adopting more verdienstehjk is, as they become more mys- 
terial contains. Religion is also not pretend the obligation
tion, which by law upon us, once our moral 
powerlessness oplieffen and a way of salvation unlocking 
could. And religion is not a romantic mood,
one aesthetic condition of the mind, a means of 
decoration of our menschehjke nature, as if God is 
to us and we for him. But religion is
more, something different and Hoogers than all that together, the 
is serving God with the whole mind and with all 
the soul, and with all forces, to make himself one- 



94 

living, holy, acceptable unto God, the unconditional 
unconditional trust in God as the rock of our salvation toe 
and our portion forever. The truth is objective, they
exists independently of us, it is not aimed at us, 
we have our focus to her. But as the wise-
of God became flesh in Christ, so is the 
truth in us to go in they have in the way of 
our own personal freedom and intellectual property be 
den, a living and true faith they have in a 
part of our own thoughts and actions to be- 
put, and then spread outside us until the earth 
full of the knowledge of the Lord. That the Reformation
wanted. And because of this powerful religious movement
Reformed confession all weather klaarst has out- 
speaking, it is the purest of all, and hers for us 
worldview that, which is the best offer that counter- 
senting time with his high aspirations and his 
nooden crying fits. 



If the Free University, the men her twenty-fifth 
year of life occurs, from the beginning on this Ge- 
reform were placed basis and accordingly, 
in accordance with the co-construction of knowledge labor wants, then 
it may therefore disregard towards all comfort with 
the thought that they are in one of the most pressing needs 
provision of our time. Corpses In Christ, Reformed
mind knowing practicing and training for 
all relations in life laboring, she for everyone 
not with the fashion of the day but with the history of 
centuries counts, not anything special, much less something 
be eccentric, but she is and she wants to be simple, what 
substantially all Christians in all ages for schools 
education and science have required what our fathers 
for granted and considered perfectly natural, 
and what it ideally should be aware of all for whom the 
Generally, undoubtedly, Christehjk do not yet become 
is a vain sound. Because what these Reformed Hooge-
school intends to maintain, is still in the nature of things 
nothing other than the ancient confession, that the fear of 
Heeren not one obstacle but a promotion of 
science, that it is the beginning of wisdom. 



9G 

However, how the times have changed, it vfordt open 
seats, what century to century and was completely normal 
counted, now in great circles, and even in the country's chamber 
, as an abnormal, as an unscientific, bevoor- 
assessed position convicted. But this very far-
anderde circumstances to show that a school, in 
decidedly Christian spirit science practices and the 
training labors, up to date, that they are indispensable and 
is necessary. Because by the revolution in the world
of thinking takes place against the autonomy and anar- 
hierarchy, which makes the master spirits, and is on 
political and all other grounds but a medicine, 
n.1. the Gospel of Christ, which is opposite the weakness
and folly of men always shows itself again, the power 
and the wisdom to be God. Just as HM the Queen
recently to the men of our navy toewenschte that 
the piety of our famous admirals in their sample 
Grod at their word and guide might be, so are we 
the conviction that godliness is a blessing for the 
science. 

But this word of our respected royal princess 
proves that we are to rejoice thanks even in our country over- 
abundant reason. And Cabinet, now the country's
leading business, has in the past year that joy in 
not be increased slightly. The bill, by it-
els today Ministry submitted to the Lower House 
amendment to the law on higher education, had completely 
not the intention, only at the Free University in 
its struggle for existence accommodate. The rep-
Indeed, the interests of the representative gymnasiaal under- 
wise it tried to technical sciences 



97 

place and to ensure that they capture which in our time 
claim may make; had had the effect, to the 
liooger education in general, been thought of one working 
certain direction, more opportunity for development and freedom 
to donate. movement of However, in this design suggested
The Government is still in this high and impartial stand- 
point, do Cln'istelijke, the Reformed name yet 
without the wetenschappelijken name forfeit did. 
About the safeguards which the Government for bestow 
of the civilizing effectus must demands will always far- 
difference of opinion remain, but in this respect 
always more awareness of all our people to be- 
put that love to God, love of neighbor, love too 
to science, does not preclude the Gospel rather 
Christ a salvation to the world and also in its 
science. 

This belief explains it to all they parts, a 
expensive obligation. And the Free University, whose strength
lies in this principle, can never share this deep stirring 
ping permeated. To thank therefore, agrees that
Lord directors and trustees in the past year have 
more than in previous years were able to by deeds 
show. that dc'zc i-() ci) IIIG their weighs heavily on the heart. In
humu 'colleges had little change phiats. Was only
Mr S. Baron van Heemstra by the regulations to ex-
accession forced. Although we respect the provisions of the regulations
ment, we saw him noode the Board of Directors far- 
and to bring him now therefore all our heartfelt thanks 
for the many services which he as a member and chairman of the 
Board of Directors a; tn the Association and to her 

School has Ijewezen. His loss was reimbursed to us by the

7 



98 

election of Mr. HW Jr. Marie., whom we 
the Board of Directors a warm welcome shout 
and whose youthful vigor and disinterested dedication we 
expect much good for our University. 

The weightier efficacy by Directors and Administrators 
tower made in this year, was the major expansion 
thing, given by them to the University. Long years
had already been there to see. And when the men were there,
Lord have trustees and directors did not hesitate, in 
the need to increase the number of High Revs 
provide. In the beginning of the course was already the Lord
Dr.. C. van Gelderen lecturer in the Hebrew language and
appointed antiques, and only a few weeks it ge- 
members, we were delighted with the appointment of the 
Dr. EH Woltjer in the litter Aryan, and the Lord
Mr. A. Anema and Mr.. PA Diepenhorst in the legal faculty
ity. Dr.. van Gelderen began his work already den 22
September J.1. with one public lecture, Dr. Woltjer accepted his
the post 23 September with one lecture about uiysHek-reli- 
gieu ^ th element in the GriekscJiepliilologie, and the Lord Anema 
Diepenhorst and prepare himself, to within a few days or 
in our circle to do. their appearance weeks Warmly be called
we are the Lord Woltjer and van Gelderen Wellcom in our 
circle. May God bless them and become proficient at their job.

That we have this expansion of our University of 
wholeheartedly look, needs no argument ^. If the idea
but not a moment post barrel in our hearts, that we now 
or at least for first-rus can go on our laurels 
at. Tocli We are only at the beginning of the road. Off
expansion should continue left first article of our program of 
action. Expansion in the sense of an increase in the



99 

number professors in litter Aryan juriclische and faculty; 
Further expansion in ilien sense that with the establishment of 
physical and medical school so soon as the 
somewhat may be established and commence, and expansion 
also, last but not least, in the sense that the Free University 
more and more winne the support and sympathy of all 
Reformed Christians in the country. To this end, we must
show by word and deed to all, that no self-interest, 
no faction, no politics drives us, but simply and 
only the deep conviction that the fear of the Lord the 
beginning of wisdom, and the preservation of science. 

Until that task we are all called to her, we can 
all work together, Directors, Administrators and Teachers High 
Not only that, but all the members and supporters of the Association, 
all interested in education and science, and not the 
least also the students of this School. If they by oprech-
to godliness, through thorough study, by purity of morals 
stand, there will be a name of them assume that 
the University, they are trained, what a blessing 
provided and to honor God. 

In this respect, the past year gave us return to dust 
humble thanks. The exams generally laid
diligent study of testimony, and discipline was no need 
be practiced. occasionally And while no one from their
center was taken away by death spread hnn circuit 
is important from. In the beginning of the course were
reviewed by me LI5 students, in the course of the 
year, two students in the Faculty of Godge- 
learned of registration; eu at left early on the new 
course came a numerous 23 students, of which there are 13 
in theology, 7 in law, one in the literature and two 



100 

for natuurk. faculty showed enroll. Also
came from East Friesland another caiulidaat in tlieologie 
temporarily attending some lectures. The number students climbed
thereby to the earlier figure of 170 never achieved; 
the hospice, still rejoicing in the full care 
Board of Director Ms. Mouth-Kuyper was re- 
overladens to allow full, and the library is to gladness 
nity of the zealous Librarian Dr. JC Breen more
then made previous use. 

With the increase in the number of students and the 
cleavage of the theological candidaats exam in two portions 
as also took the examiners and examiua far. Promotions had
there are three, honest about the three faculties divided. 
In theology, the first part of the candidaats- 
exam by 14, the second by 15, and the doctoral 
eral examination taken by students 4. In the litter Aryan
Faculty had 16 propaedeutische, 2 candidaats and 2 
doctoral exams. In the Faculty of Law laid 3
students the candidate exam. In collecting and discard-
gene exams is so perfectly the Free University 
aware of her time. 

With the news of this fata academia I have my job 
accomplished as Kector. There remains only for me, the value
dignity, give me a year was entrusted to long 
assigned to you, esteemed colleague, Professor Peter Bies- 
terveld, by Lord Directors in the coming year with the 
School board these wast entrusted. It stretches me to gladness
munity, the Rector of the Free University allowed to You 
transfer, as I used to Theol. School was
do, and the first with a warm Salve Rector, iterumque 
You salve to greet. 



101 



It will probably be an important year, 
which thou acts as Rector. Two of the new naming
the professors will shortly assume their duties; as 
the aforementioned bill was enacted tut 
be, the Free University may soon be in possession 
Vanden elïectus civilizing can rejoice: and if this rec- 
ral year draws hurries, the Free University of 
joy and gratitude at its twenty-fifth anniversary 
may see again. With a view to all the labor, which is the
administration of this school for you will bring, they point U- 
and power from above toegewenscht. May Your Rector
in rich measure conducive to the prosperity of this Universi- 
ity. And they honored the wish to all of us more than a
desire, he is one dispensation from the bottom of our hearts: Vivat, 
crescat, fioreat Academia Reformata! 

I have L-ezeo'd.